(derived from AI 2025)

Udāna

Inspired Utterances

+

Ud 1 Bodhi-vagga: Chapter 1 on awakening

+ all- all

• 1.1 - Ud 1.1 Paṭhamabodhi
• 1.2 - Ud 1.2 Dutiyabodhi
• 1.3 - Ud 1.3 Tatiyabodhi
• 1.4 - Ud 1.4 Huṁhuṅka
• 1.5 - Ud 1.5 Brāhmaṇa
• 1.6 - Ud 1.6 Mahākassapa
• 1.7 - Ud 1.7 Ajakalāpaka
• 1.8 - Ud 1.8 Saṅgāmaji
• 1.9 - Ud 1.9 Jaṭila
• 1.10 - Ud 1.10 Bāhiya

--- 1. Bodhivagga ---

--- 1. The Chapter on Awakening ---

* UD1.1: Paṭhamabodhisutta	* UD1.1: The First Discourse at the Bodhi Tree
* UD1.2: Dutiyabodhisutta	* UD1.2: The Second Discourse at the Bodhi Tree
* UD1.3: Tatiyabodhisutta	* UD1.3: The Third Discourse at the Bodhi Tree
* UD1.4: Huṁhuṅkasutta	* UD1.4: The Discourse on “Humhunking”
* UD1.5: Brāhmaṇasutta	* UD1.5: The Discourse with the Brahmin
* UD1.6: Mahākassapasutta	* UD1.6: The Discourse with Mahākassapa
* UD1.7: Ajakalāpakasutta	* UD1.7: The Discourse at Ajakalāpaka
* UD1.8: Saṅgāmajisutta	* UD1.8: The Discourse with Saṅgāmaji
* UD1.9: Jaṭilasutta	* UD1.9: The Discourse with the Matted-Hair Ascetics
* UD1.10: Bāhiyasutta	* UD1.10: The Discourse with Bāhiya

--- UD1.1: Paṭhamabodhisutta ---	--- UD1.1: The First Discourse at the Bodhi Tree ---
Evaṁ me sutaṁ—	Thus have I heard.
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.	At one time the Blessed One was staying near Uruvelā at the bank of the Nerañjarā River, at the root of the Bodhi tree, in the period immediately following his full awakening.
Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.	At that time, the Blessed One sat cross-legged for seven days, experiencing the bliss of liberation.
Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā paṭhamaṁ yāmaṁ paṭiccasamuppādaṁ anulomaṁ sādhukaṁ manasākāsi:	Then, at the end of those seven days, the Blessed One emerged from that concentration and in the first watch of the night, he gave careful attention to dependent origination in forward order:
“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ—	“When this exists, that comes to be; with the arising of this, that arises. That is:
avijjāpaccayā saṅkhārā,	With ignorance as a condition, volitional formations come to be.
saṅkhārapaccayā viññāṇaṁ,	With volitional formations as a condition, consciousness comes to be.
viññāṇapaccayā nāmarūpaṁ,	With consciousness as a condition, name-and-form comes to be.
nāmarūpapaccayā saḷāyatanaṁ,	With name-and-form as a condition, the six sense-bases come to be.
saḷāyatanapaccayā phasso,	With the six sense-bases as a condition, contact comes to be.
phassapaccayā vedanā,	With contact as a condition, feeling comes to be.
vedanāpaccayā taṇhā,	With feeling as a condition, craving comes to be.
taṇhāpaccayā upādānaṁ,	With craving as a condition, clinging comes to be.
upādānapaccayā bhavo,	With clinging as a condition, existence comes to be.
bhavapaccayā jāti,	With existence as a condition, birth comes to be.
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	With birth as a condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.	Such is the origin of this whole mass of suffering.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, having understood the meaning of this, the Blessed One at that time uttered this inspired utterance:
“Yadā have pātubhavanti dhammā,	“When phenomena become manifest
Ātāpino jhāyato brāhmaṇassa;	To the ardent, meditating brahmin,
Athassa kaṅkhā vapayanti sabbā,	Then all his doubts are dispelled,
Yato pajānāti sahetudhamman”ti.	Since he understands the phenomenon with its cause.”
Paṭhamaṁ.	The First.

--- UD1.2: Dutiyabodhisutta ---	--- UD1.2: The Second Discourse at the Bodhi Tree ---
Evaṁ me sutaṁ—	Thus have I heard.
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.	At one time the Blessed One was staying near Uruvelā at the bank of the Nerañjarā River, at the root of the Bodhi tree, in the period immediately following his full awakening.
Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.	At that time, the Blessed One sat cross-legged for seven days, experiencing the bliss of liberation.
Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā majjhimaṁ yāmaṁ paṭiccasamuppādaṁ paṭilomaṁ sādhukaṁ manasākāsi:	Then, at the end of those seven days, the Blessed One emerged from that concentration and in the middle watch of the night, he gave careful attention to dependent origination in reverse order:
“Iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—	“When this does not exist, that does not come to be; with the cessation of this, that ceases. That is:
avijjānirodhā saṅkhāranirodho,	With the cessation of ignorance comes the cessation of volitional formations.
saṅkhāranirodhā viññāṇanirodho,	With the cessation of volitional formations comes the cessation of consciousness.
viññāṇanirodhā nāmarūpanirodho,	With the cessation of consciousness comes the cessation of name-and-form.
nāmarūpanirodhā saḷāyatananirodho,	With the cessation of name-and-form comes the cessation of the six sense-bases.
saḷāyatananirodhā phassanirodho,	With the cessation of the six sense-bases comes the cessation of contact.
phassanirodhā vedanānirodho,	With the cessation of contact comes the cessation of feeling.
vedanānirodhā taṇhānirodho,	With the cessation of feeling comes the cessation of craving.
taṇhānirodhā upādānanirodho,	With the cessation of craving comes the cessation of clinging.
upādānanirodhā bhavanirodho,	With the cessation of clinging comes the cessation of existence.
bhavanirodhā jātinirodho,	With the cessation of existence comes the cessation of birth.
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	With the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	Such is the cessation of this whole mass of suffering.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, having understood the meaning of this, the Blessed One at that time uttered this inspired utterance:
“Yadā have pātubhavanti dhammā,	“When phenomena become manifest
Ātāpino jhāyato brāhmaṇassa;	To the ardent, meditating brahmin,
Athassa kaṅkhā vapayanti sabbā,	Then all his doubts are dispelled,
Yato khayaṁ paccayānaṁ avedī”ti.	Since he has understood the destruction of conditions.”
Dutiyaṁ.	The Second.

--- UD1.3: Tatiyabodhisutta ---	--- UD1.3: The Third Discourse at the Bodhi Tree ---
Evaṁ me sutaṁ—	Thus have I heard.
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.	At one time the Blessed One was staying near Uruvelā at the bank of the Nerañjarā River, at the root of the Bodhi tree, in the period immediately following his full awakening.
Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.	At that time, the Blessed One sat cross-legged for seven days, experiencing the bliss of liberation.
Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ sādhukaṁ manasākāsi:	Then, at the end of those seven days, the Blessed One emerged from that concentration and in the last watch of the night, he gave careful attention to dependent origination in both forward and reverse order:
“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,	“When this exists, that comes to be; with the arising of this, that arises.
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ—	When this does not exist, that does not come to be; with the cessation of this, that ceases. That is:
avijjāpaccayā saṅkhārā,	With ignorance as a condition, volitional formations come to be.
saṅkhārapaccayā viññāṇaṁ,	With volitional formations as a condition, consciousness comes to be.
viññāṇapaccayā nāmarūpaṁ,	With consciousness as a condition, name-and-form comes to be.
nāmarūpapaccayā saḷāyatanaṁ,	With name-and-form as a condition, the six sense-bases come to be.
saḷāyatanapaccayā phasso,	With the six sense-bases as a condition, contact comes to be.
phassapaccayā vedanā,	With contact as a condition, feeling comes to be.
vedanāpaccayā taṇhā,	With feeling as a condition, craving comes to be.
taṇhāpaccayā upādānaṁ,	With craving as a condition, clinging comes to be.
upādānapaccayā bhavo,	With clinging as a condition, existence comes to be.
bhavapaccayā jāti,	With existence as a condition, birth comes to be.
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.	With birth as a condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	Such is the origin of this whole mass of suffering.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,	But with the remainderless fading and cessation of ignorance comes the cessation of volitional formations.
saṅkhāranirodhā viññāṇanirodho,	With the cessation of volitional formations comes the cessation of consciousness.
viññāṇanirodhā nāmarūpanirodho,	With the cessation of consciousness comes the cessation of name-and-form.
nāmarūpanirodhā saḷāyatananirodho,	With the cessation of name-and-form comes the cessation of the six sense-bases.
saḷāyatananirodhā phassanirodho,	With the cessation of the six sense-bases comes the cessation of contact.
phassanirodhā vedanānirodho,	With the cessation of contact comes the cessation of feeling.
vedanānirodhā taṇhānirodho,	With the cessation of feeling comes the cessation of craving.
taṇhānirodhā upādānanirodho,	With the cessation of craving comes the cessation of clinging.
upādānanirodhā bhavanirodho,	With the cessation of clinging comes the cessation of existence.
bhavanirodhā jātinirodho,	With the cessation of existence comes the cessation of birth.
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	With the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	Such is the cessation of this whole mass of suffering.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, having understood the meaning of this, the Blessed One at that time uttered this inspired utterance:
“Yadā have pātubhavanti dhammā,	“When phenomena become manifest
Ātāpino jhāyato brāhmaṇassa;	To the ardent, meditating brahmin,
Vidhūpayaṁ tiṭṭhati mārasenaṁ,	He stands routing Māra’s army,
Sūriyova obhāsayamantalikkhan”ti.	Like the sun illuminating the sky.”
Tatiyaṁ.	The Third.

--- UD1.4: Huṁhuṅkasutta ---	--- UD1.4: The Discourse on “Humhunking” ---
Evaṁ me sutaṁ—	Thus have I heard.
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.	At one time the Blessed One was staying near Uruvelā at the bank of the Nerañjarā River, at the Ajapāla Banyan Tree, in the period immediately following his full awakening.
Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.	At that time, the Blessed One sat cross-legged for seven days, experiencing the bliss of liberation.
Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi.	Then, at the end of those seven days, the Blessed One emerged from that concentration.
Atha kho aññataro huṁhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.	Then a certain brahmin of a contemptuous nature approached the Blessed One and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca:	When the greetings and polite conversation were over, he stood to one side and said to the Blessed One:
“kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti?	“Master Gotama, to what extent is one a brahmin, and what are the qualities that make one a brahmin?”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, having understood the meaning of this, the Blessed One at that time uttered this inspired utterance:
“Yo brāhmaṇo bāhitapāpadhammo,	“The brahmin who has barred evil qualities,
Nihuṁhuṅko nikkasāvo yatatto;	Is not contemptuous, not stained, and self-controlled;
Vedantagū vūsitabrahmacariyo,	One who is a master of the vedas, who has lived the spiritual life,
Dhammena so brahmavādaṁ vadeyya;	May rightly speak of brahminhood;
Yassussadā natthi kuhiñci loke”ti.	He for whom there is no arrogance anywhere in the world.”
Catutthaṁ.	The Fourth.

--- UD1.5: Brāhmaṇasutta ---	--- UD1.5: The Brahmin ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca mahākaccāno āyasmā ca mahākoṭṭhiko āyasmā ca mahākappino āyasmā ca mahācundo āyasmā ca anuruddho āyasmā ca revato āyasmā ca nando yena bhagavā tenupasaṅkamiṁsu.	Now at that time, the Venerable Sāriputta, the Venerable Mahāmoggallāna, the Venerable Mahākassapa, the Venerable Mahākaccāna, the Venerable Mahākoṭṭhika, the Venerable Mahākappina, the Venerable Mahācunda, the Venerable Anuruddha, the Venerable Revata, and the Venerable Nanda were approaching the Blessed One.
Addasā kho bhagavā te āyasmante dūratova āgacchante;	The Blessed One saw these venerables coming in the distance,
disvāna bhikkhū āmantesi:	and seeing them, he addressed the bhikkhus:
“ete, bhikkhave, brāhmaṇā āgacchanti;	“Bhikkhus, those coming are brahmins;
ete, bhikkhave, brāhmaṇā āgacchantī”ti.	Bhikkhus, those coming are brahmins.”
Evaṁ vutte, aññataro brāhmaṇajātiko bhikkhu bhagavantaṁ etadavoca:	When this was said, a certain bhikkhu from a brahmin family said to the Blessed One:
“kittāvatā nu kho, bhante, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti?	“To what extent, venerable sir, is one a brahmin, and which are the qualities that make one a brahmin?”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One uttered this inspired utterance:
“Bāhitvā pāpake dhamme,	“Having barred evil qualities,
ye caranti sadā satā;	those who fare always mindful,
Khīṇasaṁyojanā buddhā,	the awakened ones with fetters destroyed—
te ve lokasmi brāhmaṇā”ti.	they are indeed brahmins in the world.”
Pañcamaṁ.	Fifth.

--- UD1.6: Mahākassapasutta ---	--- UD1.6: Mahākassapa ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṁ viharati ābādhiko dukkhito bāḷhagilāno.	Now at that time, the Venerable Mahākassapa was dwelling in the Pipphali Cave, sick, afflicted, gravely ill.
Atha kho āyasmā mahākassapo aparena samayena tamhā ābādhā vuṭṭhāsi.	Then, on a later occasion, the Venerable Mahākassapa recovered from that illness.
Atha kho āyasmato mahākassapassa tamhā ābādhā vuṭṭhitassa etadahosi:	Then, when he had recovered from that illness, this thought occurred to the Venerable Mahākassapa:
“yannūnāhaṁ rājagahaṁ piṇḍāya paviseyyan”ti.	“Why don’t I enter Rājagaha for alms?”
Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṁ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya.	Now at that time five hundred deities were eager to get an opportunity to give alms to the Venerable Mahākassapa.
Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi—	But the Venerable Mahākassapa, having rejected those five hundred deities, in the morning, putting on his robes and taking his bowl and outer robe, entered Rājagaha for alms—
yena daliddavisikhā kapaṇavisikhā pesakāravisikhā.	through the lanes of the poor, the destitute, and the weavers.
Addasā kho bhagavā āyasmantaṁ mahākassapaṁ rājagahe piṇḍāya carantaṁ yena daliddavisikhā kapaṇavisikhā pesakāravisikhā.	The Blessed One saw the Venerable Mahākassapa walking for alms in Rājagaha through the lanes of the poor, the destitute, and the weavers.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Anaññaposimaññātaṁ,	“Not supported by others, not known by others,
dantaṁ sāre patiṭṭhitaṁ;	tamed, established in the essential;
Khīṇāsavaṁ vantadosaṁ,	with taints destroyed, with faults disgorged—
tamahaṁ brūmi brāhmaṇan”ti.	him I call a brahmin.”
Chaṭṭhaṁ.	Sixth.

--- UD1.7: Ajakalāpakasutta ---	--- UD1.7: At Ajakalāpaka ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā pāvāyaṁ viharati ajakalāpake cetiye, ajakalāpakassa yakkhassa bhavane.	At one time the Blessed One was dwelling at Pāvā, at the Ajakalāpaka Shrine, the haunt of the yakkha Ajakalāpaka.
Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti; devo ca ekamekaṁ phusāyati.	Now at that time, the Blessed One was sitting in the open during the thick darkness of the night, and the rain was drizzling down.
Atha kho ajakalāpako yakkho bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre tikkhattuṁ “akkulo pakkulo”ti akkulapakkulikaṁ akāsi:	Then the yakkha Ajakalāpaka, wanting to inspire fear, terror, and horror in the Blessed One, approached him and, not far from the Blessed One, three times made a clamor and a din, “Akkulo pakkulo!”:
“eso te, samaṇa, pisāco”ti.	“This, ascetic, is a goblin for you!”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Yadā sakesu dhammesu,	“When a brahmin has gone beyond
pāragū hoti brāhmaṇo;	in his own qualities,
Atha etaṁ pisācañca,	he then transcends this goblin
pakkulañcātivattatī”ti.	and this din.”
Sattamaṁ.	Seventh.

--- UD1.8: Saṅgāmajisutta ---	--- UD1.8: Saṅgāmaji ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena āyasmā saṅgāmaji sāvatthiṁ anuppatto hoti bhagavantaṁ dassanāya.	Now at that time, the Venerable Saṅgāmaji had arrived at Sāvatthī to see the Blessed One.
Assosi kho āyasmato saṅgāmajissa purāṇadutiyikā:	The Venerable Saṅgāmaji’s former wife heard:
“ayyo kira saṅgāmaji sāvatthiṁ anuppatto”ti.	“Master Saṅgāmaji, it seems, has arrived at Sāvatthī.”
Sā dārakaṁ ādāya jetavanaṁ agamāsi.	Taking her child, she went to Jeta’s Grove.
Tena kho pana samayena āyasmā saṅgāmaji aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno hoti.	Now at that time, the Venerable Saṅgāmaji was sitting for the day’s abiding at the root of a certain tree.
Atha kho āyasmato saṅgāmajissa purāṇadutiyikā yenāyasmā saṅgāmaji tenupasaṅkami; upasaṅkamitvā āyasmantaṁ saṅgāmajiṁ etadavoca:	Then the Venerable Saṅgāmaji’s former wife approached the Venerable Saṅgāmaji and said to him:
“khuddaputtañhi, samaṇa, posa man”ti.	“Look after me, ascetic, with my little son.”
Evaṁ vutte, āyasmā saṅgāmaji tuṇhī ahosi.	When this was said, the Venerable Saṅgāmaji remained silent.
Dutiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṁ saṅgāmajiṁ etadavoca:	A second time, the Venerable Saṅgāmaji’s former wife said to the Venerable Saṅgāmaji:
“khuddaputtañhi, samaṇa, posa man”ti.	“Look after me, ascetic, with my little son.”
Dutiyampi kho āyasmā saṅgāmaji tuṇhī ahosi.	A second time, the Venerable Saṅgāmaji remained silent.
Tatiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṁ saṅgāmajiṁ etadavoca:	A third time, the Venerable Saṅgāmaji’s former wife said to the Venerable Saṅgāmaji:
“khuddaputtañhi, samaṇa, posa man”ti.	“Look after me, ascetic, with my little son.”
Tatiyampi kho āyasmā saṅgāmaji tuṇhī ahosi.	A third time, the Venerable Saṅgāmaji remained silent.
Atha kho āyasmato saṅgāmajissa purāṇadutiyikā taṁ dārakaṁ āyasmato saṅgāmajissa purato nikkhipitvā pakkāmi:	Then the Venerable Saṅgāmaji’s former wife, having placed the child in front of the Venerable Saṅgāmaji, departed:
“eso te, samaṇa, putto; posa nan”ti.	“This is your son, ascetic; look after him.”
Atha kho āyasmā saṅgāmaji taṁ dārakaṁ neva olokesi nāpi ālapi.	But the Venerable Saṅgāmaji neither looked at the child nor spoke.
Atha kho āyasmato saṅgāmajissa purāṇadutiyikā avidūraṁ gantvā apalokentī addasa āyasmantaṁ saṅgāmajiṁ taṁ dārakaṁ neva olokentaṁ nāpi ālapantaṁ, disvānassā etadahosi:	Then the Venerable Saṅgāmaji’s former wife, having gone not far, looked back and saw that the Venerable Saṅgāmaji was neither looking at the child nor speaking. On seeing this, it occurred to her:
“na cāyaṁ samaṇo puttenapi atthiko”ti.	“This ascetic is not even concerned with his son.”
Tato paṭinivattitvā dārakaṁ ādāya pakkāmi.	Having turned back from there, she took the child and departed.
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmato saṅgāmajissa purāṇadutiyikāya evarūpaṁ vippakāraṁ.	The Blessed One saw with the divine eye, purified and surpassing the human, this behavior of the Venerable Saṅgāmaji’s former wife.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Āyantiṁ nābhinandati,	“He does not rejoice at her arrival,
pakkamantiṁ na socati;	nor grieve at her departure;
Saṅgā saṅgāmajiṁ muttaṁ,	freed from attachment, a Saṅgāmaji—
tamahaṁ brūmi brāhmaṇan”ti.	him I call a brahmin.”
Aṭṭhamaṁ.	Eighth.

--- UD1.9: Jaṭilasutta ---	--- UD1.9: The Matted-Hair Ascetics ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā gayāyaṁ viharati gayāsīse.	At one time the Blessed One was dwelling at Gayā, at Gayāsīsa.
Tena kho pana samayena sambahulā jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṁ ummujjantipi nimujjantipi, ummujjanimujjampi karonti osiñcantipi, aggimpi juhanti:	Now at that time, many matted-hair ascetics, during the cold, wintry nights, in the interval of the eight days of snowfall, were plunging into the Gayā river and emerging, and doing both plunging and emerging, and sprinkling themselves, and tending a fire, thinking:
“iminā suddhī”ti.	“By this there is purification.”
Addasā kho bhagavā te sambahule jaṭile sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṁ ummujjantepi nimujjantepi ummujjanimujjampi karonte osiñcantepi aggimpi juhante:	The Blessed One saw those many matted-hair ascetics during the cold, wintry nights, in the interval of the eight days of snowfall, plunging into the Gayā river and emerging, and doing both plunging and emerging, and sprinkling themselves, and tending a fire, thinking:
“iminā suddhī”ti.	“By this there is purification.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Na udakena sucī hoti,	“Not by water is one pure,
bahvettha nhāyatī jano;	though many people bathe here;
Yamhi saccañca dhammo ca,	in whom there is truth and Dhamma,
so sucī so ca brāhmaṇo”ti.	he is pure, he is a brahmin.”
Navamaṁ.	Ninth.

--- UD1.10: Bāhiyasutta ---	--- UD1.10: Bāhiya ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	Now at that time Bāhiya of the Bark-cloth was residing by the seashore at Suppāraka, honored, respected, revered, venerated, and esteemed, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick.
Atha kho bāhiyassa dārucīriyassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	Then, when Bāhiya of the Bark-cloth had gone into seclusion and was in solitude, this thought arose in his mind:
“ye kho keci loke arahanto vā arahattamaggaṁ vā samāpannā, ahaṁ tesaṁ aññataro”ti.	“Among those in the world who are arahants or have entered the path to arahatship, am I one of them?”
Atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā anukampikā atthakāmā bāhiyassa dārucīriyassa cetasā cetoparivitakkamaññāya yena bāhiyo dārucīriyo tenupasaṅkami; upasaṅkamitvā bāhiyaṁ dārucīriyaṁ etadavoca:	Then a deity who was a former blood relative of Bāhiya of the Bark-cloth, being compassionate and desiring his welfare, knowing with her mind the thought in Bāhiya of the Bark-cloth’s mind, approached him and said:
“neva kho tvaṁ, bāhiya, arahā, nāpi arahattamaggaṁ vā samāpanno.	“You, Bāhiya, are certainly not an arahant, nor have you entered the path to arahatship.
Sāpi te paṭipadā natthi yāya tvaṁ arahā vā assa arahattamaggaṁ vā samāpanno”ti.	You do not even have the practice by which you might be an arahant or enter the path to arahatship.”
“Atha ke carahi sadevake loke arahanto vā arahattamaggaṁ vā samāpannā”ti?	“Then who now in the world with its devas are arahants or have entered the path to arahatship?”
“Atthi, bāhiya, uttaresu janapadesu sāvatthī nāma nagaraṁ.	“There is, Bāhiya, in the northern districts, a city named Sāvatthī.
Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho.	There the Blessed One is now dwelling, the Arahant, the Perfectly Enlightened One.
So hi, bāhiya, bhagavā arahā ceva arahattāya ca dhammaṁ desetī”ti.	That Blessed One, Bāhiya, is indeed an arahant and teaches the Dhamma for arahatship.”
Atha kho bāhiyo dārucīriyo tāya devatāya saṁvejito tāvadeva suppārakamhā pakkāmi.	Then Bāhiya of the Bark-cloth, stirred by that deity, immediately departed from Suppāraka.
Sabbattha ekarattiparivāsena yena sāvatthī jetavanaṁ anāthapiṇḍikassa ārāmo tenupasaṅkami.	Stopping for only one night everywhere, he approached Sāvatthī, Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti.	Now at that time, a number of bhikkhus were walking in the open.
Atha kho bāhiyo dārucīriyo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	Then Bāhiya of the Bark-cloth approached those bhikkhus and said to them:
“kahaṁ nu kho, bhante, etarahi bhagavā viharati arahaṁ sammāsambuddho?	“Venerable sirs, where is the Blessed One now dwelling, the Arahant, the Perfectly Enlightened One?
Dassanakāmamhā mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti.	We are eager to see that Blessed One, the Arahant, the Perfectly Enlightened One.”
“Antaragharaṁ paviṭṭho kho, bāhiya, bhagavā piṇḍāyā”ti.	“The Blessed One has entered the village for alms, Bāhiya.”
Atha kho bāhiyo dārucīriyo taramānarūpo jetavanā nikkhamitvā sāvatthiṁ pavisitvā addasa bhagavantaṁ sāvatthiyaṁ piṇḍāya carantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ.	Then Bāhiya of the Bark-cloth, in a great hurry, left Jeta’s Grove, entered Sāvatthī, and saw the Blessed One walking for alms in Sāvatthī—graceful, inspiring confidence, with serene faculties and a serene mind, having attained supreme taming and calm, a tamed, guarded, restrained-in-faculties nāga.
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pāde sirasā nipatitvā bhagavantaṁ etadavoca:	Seeing him, he approached the Blessed One, and falling with his head at the Blessed One’s feet, he said to the Blessed One:
“desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ,	“Venerable sir, let the Blessed One teach me the Dhamma; let the Fortunate One teach me the Dhamma,
yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.	which will be for my long-term welfare and happiness.”
Evaṁ vutte, bhagavā bāhiyaṁ dārucīriyaṁ etadavoca:	When this was said, the Blessed One said to Bāhiya of the Bark-cloth:
“akālo kho tāva, bāhiya, antaragharaṁ paviṭṭhamhā piṇḍāyā”ti.	“This is not the time, Bāhiya, we have entered the village for alms.”
Dutiyampi kho bāhiyo dārucīriyo bhagavantaṁ etadavoca:	A second time, Bāhiya of the Bark-cloth said to the Blessed One:
“dujjānaṁ kho panetaṁ, bhante, bhagavato vā jīvitantarāyānaṁ, mayhaṁ vā jīvitantarāyānaṁ.	“But it is hard to know, venerable sir, the dangers to the life of the Blessed One, or the dangers to my life.
Desetu me, bhante, bhagavā dhammaṁ;	Venerable sir, let the Blessed One teach me the Dhamma;
desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.	let the Fortunate One teach me the Dhamma, which will be for my long-term welfare and happiness.”
Dutiyampi kho bhagavā bāhiyaṁ dārucīriyaṁ etadavoca:	A second time, the Blessed One said to Bāhiya of the Bark-cloth:
“akālo kho tāva, bāhiya, antaragharaṁ paviṭṭhamhā piṇḍāyā”ti.	“This is not the time, Bāhiya, we have entered the village for alms.”
Tatiyampi kho bāhiyo dārucīriyo bhagavantaṁ etadavoca:	A third time, Bāhiya of the Bark-cloth said to the Blessed One:
“dujjānaṁ kho panetaṁ, bhante, bhagavato vā jīvitantarāyānaṁ, mayhaṁ vā jīvitantarāyānaṁ.	“But it is hard to know, venerable sir, the dangers to the life of the Blessed One, or the dangers to my life.
Desetu me, bhante, bhagavā dhammaṁ;	Venerable sir, let the Blessed One teach me the Dhamma;
desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.	let the Fortunate One teach me the Dhamma, which will be for my long-term welfare and happiness.”
“Tasmātiha te, bāhiya, evaṁ sikkhitabbaṁ:	“Therefore, Bāhiya, you should train yourself thus:
‘diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissatī’ti.	‘In the seen there will be only the seen, in the heard only the heard, in the sensed only the sensed, in the cognized only the cognized.’
Evañhi te, bāhiya, sikkhitabbaṁ.	This is how you should train yourself, Bāhiya.
Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati,	When for you, Bāhiya, in the seen there is only the seen, in the heard only the heard, in the sensed only the sensed, in the cognized only the cognized,
tato tvaṁ, bāhiya, na tena.	then, Bāhiya, you will not be by that.
Yato tvaṁ, bāhiya, na tena;	When, Bāhiya, you are not by that;
tato tvaṁ, bāhiya, na tattha.	then, Bāhiya, you will not be in that.
Yato tvaṁ, bāhiya, na tattha,	When, Bāhiya, you are not in that,
tato tvaṁ, bāhiya, nevidha na huraṁ na ubhayamantarena.	then, Bāhiya, you are neither here nor beyond nor in between the two.
Esevanto dukkhassā”ti.	This itself is the end of suffering.”
Atha kho bāhiyassa dārucīriyassa bhagavato imāya saṅkhittāya dhammadesanāya tāvadeva anupādāya āsavehi cittaṁ vimucci.	Then, through this brief teaching of the Dhamma from the Blessed One, the mind of Bāhiya of the Bark-cloth was immediately freed from the taints without grasping.
Atha kho bhagavā bāhiyaṁ dārucīriyaṁ iminā saṅkhittena ovādena ovaditvā pakkāmi.	Then the Blessed One, having instructed Bāhiya of the Bark-cloth with this brief exhortation, departed.
Atha kho acirapakkantassa bhagavato bāhiyaṁ dārucīriyaṁ gāvī taruṇavacchā adhipatitvā jīvitā voropesi.	Then, not long after the Blessed One had departed, a cow with a young calf, rushing at Bāhiya of the Bark-cloth, deprived him of life.
Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sambahulehi bhikkhūhi saddhiṁ nagaramhā nikkhamitvā addasa bāhiyaṁ dārucīriyaṁ kālaṅkataṁ;	Then the Blessed One, having walked for alms in Sāvatthī and returned from the alms-round after the meal, left the city with a number of bhikkhus and saw that Bāhiya of the Bark-cloth had died.
disvāna bhikkhū āmantesi:	Seeing him, he addressed the bhikkhus:
“gaṇhatha, bhikkhave, bāhiyassa dārucīriyassa sarīrakaṁ; mañcakaṁ āropetvā nīharitvā jhāpetha; thūpañcassa karotha.	“Take, bhikkhus, the body of Bāhiya of the Bark-cloth; having placed it on a bier and carried it away, cremate it; and make a stupa for him.
Sabrahmacārī vo, bhikkhave, kālaṅkato”ti.	Your companion in the holy life, bhikkhus, has died.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā bāhiyassa dārucīriyassa sarīrakaṁ mañcakaṁ āropetvā nīharitvā jhāpetvā thūpañcassa katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One, and having placed the body of Bāhiya of the Bark-cloth on a bier, carried it away, cremated it, and made a stupa for him, they approached the Blessed One, and after approaching and paying homage to the Blessed One, they sat down to one side.
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Sitting to one side, those bhikkhus said to the Blessed One:
“daḍḍhaṁ, bhante, bāhiyassa dārucīriyassa sarīraṁ, thūpo cassa kato.	“The body of Bāhiya of the Bark-cloth has been burned, venerable sir, and a stupa has been made for him.
Tassa kā gati, ko abhisamparāyo”ti?	What is his destination, what is his future course?”
“Paṇḍito, bhikkhave, bāhiyo dārucīriyo paccapādi dhammassānudhammaṁ; na ca maṁ dhammādhikaraṇaṁ vihesesi.	“Bhikkhus, Bāhiya of the Bark-cloth was wise, he practiced in accordance with the Dhamma, and he did not trouble me on account of the Dhamma.
Parinibbuto, bhikkhave, bāhiyo dārucīriyo”ti.	Bhikkhus, Bāhiya of the Bark-cloth has attained final Nibbāna.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Yattha āpo ca pathavī,	“Where water and earth,
tejo vāyo na gādhati;	fire and air do not gain a footing;
Na tattha sukkā jotanti,	There no stars shine,
ādicco nappakāsati;	no sun is visible;
Na tattha candimā bhāti,	There no moon gleams,
tamo tattha na vijjati.	there darkness is not found.
Yadā ca attanāvedi,	And when by himself he has known,
muni monena brāhmaṇo;	the sage, the brahmin through sagacity;
Atha rūpā arūpā ca,	Then from form and formless,
sukhadukkhā pamuccatī”ti.	from pleasure and pain, he is freed.”
Dasamaṁ.	Tenth.
Ayampi udāno vutto bhagavatā iti me sutanti.	This inspired utterance was also spoken by the Blessed One, so I have heard.
Bodhivaggo paṭhamo.	The Chapter on Awakening is the first.
Tassuddānaṁ	The summary of it is:
Tayo bodhī ca huṁhuṅko,	Three on Awakening, and Huṁhuṅka,
brāhmaṇā kassapena ca;	Brahmins, and with Kassapa;
Aja saṅgāma jaṭilā,	Aja, Saṅgāma, the Matted-hair,
bāhiyenāti te dasāti.	and with Bāhiya—so there are ten.

+

Ud 2 Mucalinda-vagga: Chapter 2 with Mucalinda

+ all- all

• 2.1 - Ud 2.1 Mucalinda
• 2.2 - Ud 2.2 Rāja
• 2.3 - Ud 2.3 Daṇḍa
• 2.4 - Ud 2.4 Sakkāra
• 2.5 - Ud 2.5 Upāsaka
• 2.6 - Ud 2.6 Gabbhinī
• 2.7 - Ud 2.7 Ekaputtaka
• 2.8 - Ud 2.8 Suppavāsā
• 2.9 - Ud 2.9 Visākhā
• 2.10 - Ud 2.10 Bhaddiya

--- 2. Mucalindavagga ---

--- 2. The Mucalinda Chapter ---

* UD2.1: Mucalindasutta	* UD2.1: Mucalinda
* UD2.2: Rājasutta	* UD2.2: The Kings
* UD2.3: Daṇḍasutta	* UD2.3: The Stick
* UD2.4: Sakkārasutta	* UD2.4: Honors
* UD2.5: Upāsakasutta	* UD2.5: The Lay Follower
* UD2.6: Gabbhinīsutta	* UD2.6: The Pregnant Woman
* UD2.7: Ekaputtakasutta	* UD2.7: The Only Son
* UD2.8: Suppavāsāsutta	* UD2.8: Suppavāsā
* UD2.9: Visākhāsutta	* UD2.9: Visākhā
* UD2.10: Bhaddiyasutta	* UD2.10: Bhaddiya

--- UD2.1: Mucalindasutta ---	--- UD2.1: Mucalinda ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre mucalindamūle paṭhamābhisambuddho.	At one time the Blessed One was dwelling at Uruvelā, on the bank of the river Nerañjarā, at the foot of the Mucalinda tree, having just become fully enlightened.
Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.	Now at that time the Blessed One was seated for seven days in one cross-legged posture, experiencing the bliss of liberation.
Tena kho pana samayena mahā akālamegho udapādi sattāhavaddalikā sītavātaduddinī.	Now at that time a great, unseasonal storm cloud arose, bringing seven days of rain, cold winds, and gloom.
Atha kho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṁ sattakkhattuṁ bhogehi parikkhipitvā uparimuddhani mahantaṁ phaṇaṁ vihacca aṭṭhāsi:	Then Mucalinda, the nāga king, came out of his abode, and encircling the Blessed One’s body seven times with his coils, he stood with his great hood spread over the Blessed One’s head, thinking:
“mā bhagavantaṁ sītaṁ, mā bhagavantaṁ uṇhaṁ, mā bhagavantaṁ ḍaṁsamakasavātātapasarīsapasamphasso”ti.	“May the Blessed One not be cold, may the Blessed One not be hot, may the Blessed One not be touched by gadflies, mosquitoes, wind, sun, or creeping things.”
Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi.	Then, at the end of those seven days, the Blessed One emerged from that concentration.
Atha kho mucalindo nāgarājā viddhaṁ vigatavalāhakaṁ devaṁ viditvā bhagavato kāyā bhoge viniveṭhetvā sakavaṇṇaṁ paṭisaṁharitvā māṇavakavaṇṇaṁ abhinimminitvā bhagavato purato aṭṭhāsi pañjaliko bhagavantaṁ namassamāno.	Then Mucalinda the nāga king, seeing that the sky was clear and free of clouds, unwound his coils from the Blessed One’s body, retracted his own form, and creating the form of a young man, he stood before the Blessed One with his hands clasped, paying homage to the Blessed One.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Sukho viveko tuṭṭhassa,	“Happy is seclusion for the contented,
sutadhammassa passato;	for one who has heard the Dhamma and sees;
Abyāpajjaṁ sukhaṁ loke,	Happy is non-affliction in the world,
pāṇabhūtesu saṁyamo.	restraint towards living beings.
Sukhā virāgatā loke,	Happy is passionlessness in the world,
kāmānaṁ samatikkamo;	the overcoming of sensual pleasures;
Asmimānassa yo vinayo,	But the dispelling of the conceit ‘I am’—
etaṁ ve paramaṁ sukhan”ti.	that is truly the supreme happiness.”
Paṭhamaṁ.	First.

--- UD2.2: Rājasutta ---	--- UD2.2: The Kings ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:	Now at that time, after the meal, when a number of bhikkhus had returned from their alms round, they were sitting together gathered in the assembly hall when this discussion arose among them:
“ko nu kho, āvuso, imesaṁ dvinnaṁ rājūnaṁ mahaddhanataro vā mahābhogataro vā mahākosataro vā mahāvijitataro vā mahāvāhanataro vā mahabbalataro vā mahiddhikataro vā mahānubhāvataro vā rājā vā māgadho seniyo bimbisāro, rājā vā pasenadi kosalo”ti?	“Friends, between these two kings, King Seniya Bimbisāra of Magadha and King Pasenadi of Kosala, who is of greater wealth, greater possessions, greater treasury, greater territory, greater transport, greater strength, greater power, or greater authority?”
Ayañcarahi tesaṁ bhikkhūnaṁ antarākathā hoti vippakatā.	And this was the discussion of those bhikkhus that was left unfinished.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, emerging from seclusion in the evening, approached the assembly hall and, on arrival, sat down on the prepared seat.
Nisajja kho bhagavā bhikkhū āmantesi:	Having sat down, the Blessed One addressed the bhikkhus:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?	“For what topic, bhikkhus, are you now sitting together gathered here, and what was the discussion that was left unfinished among you?”
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:	“Here, venerable sir, after the meal, when we had returned from our alms round, we were sitting together gathered in the assembly hall when this discussion arose among us:
‘ko nu kho, āvuso, imesaṁ dvinnaṁ rājūnaṁ mahaddhanataro vā mahābhogataro vā mahākosataro vā mahāvijitataro vā mahāvāhanataro vā mahabbalataro vā mahiddhikataro vā mahānubhāvataro vā rājā vā māgadho seniyo bimbisāro, rājā vā pasenadi kosalo’ti?	‘Friends, between these two kings, King Seniya Bimbisāra of Magadha and King Pasenadi of Kosala, who is of greater wealth, greater possessions, greater treasury, greater territory, greater transport, greater strength, greater power, or greater authority?’
Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.	This, venerable sir, was our discussion that was left unfinished when the Blessed One arrived.”
“Na khvetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe evarūpiṁ kathaṁ katheyyātha.	“It is not fitting, bhikkhus, for you sons of good family, who have gone forth from the household life into homelessness out of faith, that you should talk on such a topic.
Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ—	When you are gathered, bhikkhus, two things are to be done:
dhammī vā kathā ariyo vā tuṇhībhāvo”ti.	either talk on the Dhamma or maintain noble silence.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Yañca kāmasukhaṁ loke,	“Whatever sensual pleasure is in the world,
yañcidaṁ diviyaṁ sukhaṁ;	and whatever divine pleasure there is;
Taṇhakkhayasukhassete,	They are not worth a sixteenth part
kalaṁ nāgghanti soḷasin”ti.	of the pleasure of the destruction of craving.”
Dutiyaṁ.	Second.

--- UD2.3: Daṇḍasutta ---	--- UD2.3: The Stick ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena sambahulā kumārakā antarā ca sāvatthiṁ antarā ca jetavanaṁ ahiṁ daṇḍena hananti.	Now at that time, a number of boys were hitting a snake with a stick between Sāvatthī and Jeta’s Grove.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.	Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms.
Addasā kho bhagavā sambahule kumārake antarā ca sāvatthiṁ antarā ca jetavanaṁ ahiṁ daṇḍena hanante.	The Blessed One saw those boys hitting a snake with a stick between Sāvatthī and Jeta’s Grove.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Sukhakāmāni bhūtāni,	“Beings who desire happiness,
yo daṇḍena vihiṁsati;	he who harms them with a stick;
Attano sukhamesāno,	Seeking his own happiness,
pecca so na labhate sukhaṁ.	after death he finds no happiness.
Sukhakāmāni bhūtāni,	Beings who desire happiness,
yo daṇḍena na hiṁsati;	he who does not harm them with a stick;
Attano sukhamesāno,	Seeking his own happiness,
pecca so labhate sukhan”ti.	after death he finds happiness.”
Tatiyaṁ.	Third.

--- UD2.4: Sakkārasutta ---	--- UD2.4: Honors ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	Now at that time the Blessed One was honored, respected, revered, venerated, and esteemed, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick.
Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	The Saṅgha of bhikkhus was also honored, respected, revered, venerated, and esteemed, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick.
Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	But the wanderers of other sects were not honored, respected, revered, venerated, or esteemed, not recipients of robes, almsfood, lodging, and medicinal requisites for the sick.
Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṁ asahamānā bhikkhusaṅghassa ca, gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesenti.	Then those wanderers of other sects, unable to bear the honors to the Blessed One and the Saṅgha of bhikkhus, on seeing bhikkhus in the village or in the forest, would insult, revile, vex, and harass them with rude, harsh words.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then a number of bhikkhus approached the Blessed One, and after approaching and paying homage to the Blessed One, they sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One:
“etarahi, bhante, bhagavā sakkato garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	“At present, venerable sir, the Blessed One is honored, respected, revered, venerated, and esteemed, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick.
Bhikkhusaṅghopi sakkato garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	The Saṅgha of bhikkhus is also honored, respected, revered, venerated, and esteemed, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick.
Aññatitthiyā pana paribbājakā asakkatā agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	But the wanderers of other sects are not honored, respected, revered, venerated, or esteemed, not recipients of robes, almsfood, lodging, and medicinal requisites for the sick.
Atha kho te, bhante, aññatitthiyā paribbājakā bhagavato sakkāraṁ asahamānā bhikkhusaṅghassa ca, gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesantī”ti.	Then, venerable sir, those wanderers of other sects, unable to bear the honors to the Blessed One and the Saṅgha of bhikkhus, on seeing bhikkhus in the village or in the forest, insult, revile, vex, and harass them with rude, harsh words.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Gāme araññe sukhadukkhaphuṭṭho,	“Touched by pleasure or pain in village or forest,
Nevattato no parato dahetha;	one should not blame it on oneself or on others;
Phusanti phassā upadhiṁ paṭicca,	Contacts make contact dependent on clinging-fuel.
Nirūpadhiṁ kena phuseyyu phassā”ti.	One without clinging-fuel—by what could contacts touch him?”
Catutthaṁ.	Fourth.

--- UD2.5: Upāsakasutta ---	--- UD2.5: The Lay Follower ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena aññataro icchānaṅgalako upāsako sāvatthiṁ anuppatto hoti kenacideva karaṇīyena.	Now at that time, a certain lay follower from Icchānaṅgala had arrived in Sāvatthī on some business.
Atha kho so upāsako sāvatthiyaṁ taṁ karaṇīyaṁ tīretvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then that lay follower, having settled his business in Sāvatthī, approached the Blessed One, and after approaching and paying homage to the Blessed One, he sat down to one side.
Ekamantaṁ nisinnaṁ kho taṁ upāsakaṁ bhagavā etadavoca:	The Blessed One said to that lay follower sitting to one side:
“cirassaṁ kho tvaṁ, upāsaka, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāyā”ti.	“After a long time, lay follower, you have made this occasion to come here.”
“Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo, api cāhaṁ kehici kehici kiccakaraṇīyehi byāvaṭo. Evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamitun”ti.	“For a long time I have wanted to come to see the Blessed One, venerable sir, but being occupied with various duties and affairs, I was thus unable to come to see the Blessed One.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Sukhaṁ vata tassa na hoti kiñci,	“Happily he lives who has nothing,
Saṅkhātadhammassa bahussutassa;	the learned one who has understood the Dhamma.
Sakiñcanaṁ passa vihaññamānaṁ,	See how one with something is afflicted,
Jano janasmiṁ paṭibandharūpo”ti.	a person bound to another person.”
Pañcamaṁ.	Fifth.

--- UD2.6: Gabbhinīsutta ---	--- UD2.6: The Pregnant Woman ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena aññatarassa paribbājakassa daharamāṇavikā pajāpati hoti gabbhinī upavijaññā.	Now at that time, the young wife of a certain wanderer was pregnant and about to give birth.
Atha kho sā paribbājikā taṁ paribbājakaṁ etadavoca:	Then that female wanderer said to that male wanderer:
“gaccha tvaṁ, brāhmaṇa, telaṁ āhara, yaṁ me vijātāya bhavissatī”ti.	“Go, brahmin, fetch some oil that will be for my delivery.”
Evaṁ vutte, so paribbājako taṁ paribbājikaṁ etadavoca:	When this was said, that wanderer said to that female wanderer:
“kuto panāhaṁ, bhoti, telaṁ āharāmī”ti?	“But from where can I get oil, my dear?”
Dutiyampi kho sā paribbājikā taṁ paribbājakaṁ etadavoca:	A second time, that female wanderer said to that male wanderer:
“gaccha tvaṁ, brāhmaṇa, telaṁ āhara, yaṁ me vijātāya bhavissatī”ti.	“Go, brahmin, fetch some oil that will be for my delivery.”
Dutiyampi kho so paribbājako taṁ paribbājikaṁ etadavoca:	A second time, that wanderer said to that female wanderer:
“kuto panāhaṁ, bhoti, telaṁ āharāmī”ti?	“But from where can I get oil, my dear?”
Tatiyampi kho sā paribbājikā taṁ paribbājakaṁ etadavoca:	A third time, that female wanderer said to that male wanderer:
“gaccha tvaṁ, brāhmaṇa, telaṁ āhara, yaṁ me vijātāya bhavissatī”ti.	“Go, brahmin, fetch some oil that will be for my delivery.”
Tena kho pana samayena rañño pasenadissa kosalassa koṭṭhāgāre samaṇassa vā brāhmaṇassa vā sappissa vā telassa vā yāvadatthaṁ pātuṁ dīyati, no nīharituṁ.	Now at that time, in the storehouse of King Pasenadi of Kosala, as much ghee or oil as an ascetic or brahmin wished was given to drink, but not to take away.
Atha kho tassa paribbājakassa etadahosi:	Then it occurred to that wanderer:
“rañño kho pana pasenadissa kosalassa koṭṭhāgāre samaṇassa vā brāhmaṇassa vā sappissa vā telassa vā yāvadatthaṁ pātuṁ dīyati, no nīharituṁ.	“In the storehouse of King Pasenadi of Kosala, as much ghee or oil as an ascetic or brahmin wishes is given to drink, but not to take away.
Yannūnāhaṁ rañño pasenadissa kosalassa koṭṭhāgāraṁ gantvā telassa yāvadatthaṁ pivitvā gharaṁ āgantvā ucchadditvāna dadeyyaṁ, yaṁ imissā vijātāya bhavissatī”ti.	Why don’t I go to the storehouse of King Pasenadi of Kosala, drink as much oil as I want, come home, and vomit it up to give to her, which will be for her delivery?”
Atha kho so paribbājako rañño pasenadissa kosalassa koṭṭhāgāraṁ gantvā telassa yāvadatthaṁ pivitvā gharaṁ āgantvā neva sakkoti uddhaṁ kātuṁ, na pana adho.	Then that wanderer went to the storehouse of King Pasenadi of Kosala, drank as much oil as he wanted, and came home, but he was unable to bring it up or pass it down.
So dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭho āvaṭṭati parivaṭṭati.	Touched by painful, sharp, harsh, bitter feelings, he rolled back and forth.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.	Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms.
Addasā kho bhagavā taṁ paribbājakaṁ dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhaṁ āvaṭṭamānaṁ parivaṭṭamānaṁ.	The Blessed One saw that wanderer, touched by painful, sharp, harsh, bitter feelings, rolling back and forth.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Sukhino vata ye akiñcanā,	“Happy indeed are those with nothing,
Vedaguno hi janā akiñcanā;	those who have attained knowledge are people with nothing.
Sakiñcanaṁ passa vihaññamānaṁ,	See how one with something is afflicted,
Jano janasmiṁ paṭibandhacitto”ti.	a person with a mind bound to another person.”
Chaṭṭhaṁ.	Sixth.

--- UD2.7: Ekaputtakasutta ---	--- UD2.7: The Only Son ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena aññatarassa upāsakassa ekaputtako piyo manāpo kālaṅkato hoti.	Now at that time, the dear and beloved only son of a certain lay follower had passed away.
Atha kho sambahulā upāsakā allavatthā allakesā divā divassa yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te upāsake bhagavā etadavoca:	Then a number of lay followers, with wet clothes and wet hair, in the middle of the day, approached the Blessed One, and after approaching and paying homage to the Blessed One, they sat down to one side. The Blessed One said to those lay followers sitting to one side:
“kiṁ nu kho tumhe, upāsakā, allavatthā allakesā idhūpasaṅkamantā divā divassā”ti?	“Why have you, lay followers, with wet clothes and wet hair, come here in the middle of the day?”
Evaṁ vutte, so upāsako bhagavantaṁ etadavoca:	When this was said, that lay follower said to the Blessed One:
“mayhaṁ kho, bhante, ekaputtako piyo manāpo kālaṅkato.	“My dear and beloved only son has passed away, venerable sir.
Tena mayaṁ allavatthā allakesā idhūpasaṅkamantā divā divassā”ti.	That is why we, with wet clothes and wet hair, have come here in the middle of the day.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Piyarūpassādagadhitāse,	“Greedily attached to the taste of what is dear,
Devakāyā puthu manussā ca;	gods and humans alike;
Aghāvino parijunnā,	Full of sorrow, they are worn out,
Maccurājassa vasaṁ gacchanti.	they go under the sway of the King of Death.
Ye ve divā ca ratto ca,	But those who day and night
Appamattā jahanti piyarūpaṁ;	are diligent and abandon what is dear;
Te ve khaṇanti aghamūlaṁ,	They dig up the root of sorrow,
Maccuno āmisaṁ durativattan”ti.	Death’s bait, so hard to overcome.”
Sattamaṁ.	Seventh.

--- UD2.8: Suppavāsāsutta ---	--- UD2.8: Suppavāsā ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā kuṇḍikāyaṁ viharati kuṇḍadhānavane.	At one time the Blessed One was dwelling at Kuṇḍikā in the Kuṇḍadhāna Grove.
Tena kho pana samayena suppavāsā koliyadhītā satta vassāni gabbhaṁ dhāreti.	Now at that time, Suppavāsā the Koliyan daughter had been pregnant for seven years.
Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti:	For seven days her fetus was impacted, and she, afflicted by painful, sharp, harsh, bitter feelings, endured them with three thoughts:
“sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti;	“Truly, the Blessed One is a perfectly enlightened one, who teaches the Dhamma for the abandoning of such suffering as this;
suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno;	truly, the Saṅgha of his disciples is well-practiced, who have practiced for the abandoning of such suffering as this;
susukhaṁ vata taṁ nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī”ti.	truly, happy is Nibbāna, where such suffering as this is not found.”
Atha kho suppavāsā koliyadhītā sāmikaṁ āmantesi:	Then Suppavāsā the Koliyan daughter addressed her husband:
“ehi tvaṁ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:	“Come, my master, go to the Blessed One; having gone, in my name bow with your head at the Blessed One’s feet; ask about his freedom from illness, freedom from affliction, lightness, strength, and comfortable dwelling:
‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.	‘Suppavāsā, venerable sir, the Koliyan daughter, bows with her head at the Blessed One’s feet; she asks about his freedom from illness, freedom from affliction, lightness, strength, and comfortable dwelling.’
Evañca vadehi:	And say this:
‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti.	‘Suppavāsā, venerable sir, the Koliyan daughter has been pregnant for seven years.
Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti—	For seven days her fetus was impacted, and she, afflicted by painful, sharp, harsh, bitter feelings, endures them with three thoughts—
sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti;	truly, the Blessed One is a perfectly enlightened one, who teaches the Dhamma for the abandoning of such suffering as this;
suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno;	truly, the Saṅgha of his disciples is well-practiced, who have practiced for the abandoning of such suffering as this;
susukhaṁ vata taṁ nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī’”ti.	truly, happy is Nibbāna, where such suffering as this is not found.’”
“Paraman”ti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	“Very well,” the Koliyan son replied to Suppavāsā the Koliyan daughter, and he went to the Blessed One, and after approaching and paying homage to the Blessed One, he sat down to one side.
Ekamantaṁ nisinno kho koliyaputto bhagavantaṁ etadavoca:	Sitting to one side, the Koliyan son said to the Blessed One:
“suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;	“Suppavāsā, venerable sir, the Koliyan daughter, bows with her head at the Blessed One’s feet, she asks about his freedom from illness, freedom from affliction, lightness, strength, and comfortable dwelling;
evañca vadeti:	and she says this:
‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti.	‘Suppavāsā, venerable sir, the Koliyan daughter has been pregnant for seven years.
Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti—	For seven days her fetus was impacted, and she, afflicted by painful, sharp, harsh, bitter feelings, endures them with three thoughts—
sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti;	truly, the Blessed One is a perfectly enlightened one, who teaches the Dhamma for the abandoning of such suffering as this;
suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno;	truly, the Saṅgha of his disciples is well-practiced, who have practiced for the abandoning of such suffering as this;
susukhaṁ vata nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī’”ti.	truly, happy is Nibbāna, where such suffering as this is not found.’”
“Sukhinī hotu suppavāsā koliyadhītā; arogā arogaṁ puttaṁ vijāyatū”ti.	“May Suppavāsā the Koliyan daughter be happy; may she, being healthy, give birth to a healthy son.”
Saha vacanā ca pana bhagavato suppavāsā koliyadhītā sukhinī arogā arogaṁ puttaṁ vijāyi.	And with the Blessed One’s words, Suppavāsā the Koliyan daughter, being happy and healthy, gave birth to a healthy son.
“Evaṁ, bhante”ti kho so koliyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sakaṁ gharaṁ tena paccāyāsi.	“Yes, venerable sir,” that Koliyan son, having rejoiced and approved of the Blessed One’s statement, rose from his seat, paid homage to the Blessed One, circumambulated him, and returned to his own house.
Addasā kho so koliyaputto suppavāsaṁ koliyadhītaraṁ sukhiniṁ arogaṁ arogaṁ puttaṁ vijātaṁ.	That Koliyan son saw Suppavāsā the Koliyan daughter, happy and healthy, having given birth to a healthy son.
Disvānassa etadahosi:	On seeing this, it occurred to him:
“acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāmāyaṁ suppavāsā koliyadhītā saha vacanā ca pana bhagavato sukhinī arogā arogaṁ puttaṁ vijāyissatī”ti.	“How wonderful, indeed! How marvelous, indeed, the great psychic power and great authority of the Tathāgata, in that this Suppavāsā the Koliyan daughter, with the Blessed One’s words, will be happy and healthy, and will give birth to a healthy son.”
Attamano pamudito pītisomanassajāto ahosi.	He was pleased, joyful, and filled with delight and gladness.
Atha kho suppavāsā koliyadhītā sāmikaṁ āmantesi:	Then Suppavāsā the Koliyan daughter addressed her husband:
“ehi tvaṁ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi:	“Come, my master, go to the Blessed One; having gone, in my name bow with your head at the Blessed One’s feet:
‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandatī’ti;	‘Suppavāsā, venerable sir, the Koliyan daughter, bows with her head at the Blessed One’s feet’;
evañca vadehi:	and say this:
‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti.	‘Suppavāsā, venerable sir, the Koliyan daughter was pregnant for seven years.
Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā.	For seven days her fetus was impacted, now she is happy and healthy, having given birth to a healthy son.
Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti.	She invites the Saṅgha of bhikkhus with the Buddha at its head for a meal for seven days.
Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṁ bhikkhusaṅghenā’”ti.	May the Blessed One, venerable sir, consent to seven meals for Suppavāsā the Koliyan daughter together with the Saṅgha of bhikkhus.’”
“Paraman”ti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	“Very well,” the Koliyan son replied to Suppavāsā the Koliyan daughter, and he went to the Blessed One, and after approaching and paying homage to the Blessed One, he sat down to one side.
Ekamantaṁ nisinno kho so koliyaputto bhagavantaṁ etadavoca:	Sitting to one side, that Koliyan son said to the Blessed One:
“Suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati;	“Suppavāsā, venerable sir, the Koliyan daughter, bows with her head at the Blessed One’s feet;
evañca vadeti:	and she says this:
‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti.	‘Suppavāsā, venerable sir, the Koliyan daughter was pregnant for seven years.
Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā.	For seven days her fetus was impacted, now she is happy and healthy, having given birth to a healthy son.
Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti.	She invites the Saṅgha of bhikkhus with the Buddha at its head for a meal for seven days.
Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṁ bhikkhusaṅghenā’”ti.	May the Blessed One, venerable sir, consent to seven meals for Suppavāsā the Koliyan daughter together with the Saṅgha of bhikkhus.’”
Tena kho pana samayena aññatarena upāsakena buddhappamukho bhikkhusaṅgho svātanāya bhattena nimantito hoti.	Now at that time, the Saṅgha of bhikkhus with the Buddha at its head had been invited for a meal for the next day by a certain lay follower.
So ca upāsako āyasmato mahāmoggallānassa upaṭṭhāko hoti.	And that lay follower was a supporter of the Venerable Mahāmoggallāna.
Atha kho bhagavā āyasmantaṁ mahāmoggallānaṁ āmantesi:	Then the Blessed One addressed the Venerable Mahāmoggallāna:
“ehi tvaṁ, moggallāna, yena so upāsako tenupasaṅkama; upasaṅkamitvā taṁ upāsakaṁ evaṁ vadehi:	“Come, Moggallāna, go to that lay follower; having gone, say this to that lay follower:
‘suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṁ dhāresi.	‘Friend, Suppavāsā the Koliyan daughter was pregnant for seven years.
Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā.	For seven days her fetus was impacted, now she is happy and healthy, having given birth to a healthy son.
Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti.	She invites the Saṅgha of bhikkhus with the Buddha at its head for a meal for seven days.
Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṁ karissasī’ti.	Let Suppavāsā the Koliyan daughter give the seven meals, you shall do so afterwards.’
Tuyheso upaṭṭhāko”ti.	He is your supporter.”
“Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paṭissutvā yena so upāsako tenupasaṅkami; upasaṅkamitvā taṁ upāsakaṁ etadavoca:	“Yes, venerable sir,” the Venerable Mahāmoggallāna replied to the Blessed One, and he went to that lay follower, and after approaching him, he said to that lay follower:
“suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṁ dhāreti.	“Friend, Suppavāsā the Koliyan daughter was pregnant for seven years.
Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā.	For seven days her fetus was impacted, now she is happy and healthy, having given birth to a healthy son.
Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti.	She invites the Saṅgha of bhikkhus with the Buddha at its head for a meal for seven days.
Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṁ karissasī”ti.	Let Suppavāsā the Koliyan daughter give the seven meals, you shall do so afterwards.”
“Sace me, bhante, ayyo mahāmoggallāno tiṇṇaṁ dhammānaṁ pāṭibhogo—	“If, venerable sir, the noble Mahāmoggallāna is my guarantor for three things—
bhogānañca jīvitassa ca saddhāya ca,	for wealth, for life, and for faith,
karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṁ karissāmī”ti.	let Suppavāsā the Koliyan daughter give the seven meals, I shall do so afterwards.”
“Dvinnaṁ kho te ahaṁ, āvuso, dhammānaṁ pāṭibhogo—	“For two things, friend, I am your guarantor—
bhogānañca jīvitassa ca.	for wealth and for life.
Saddhāya pana tvaṁyeva pāṭibhogo”ti.	But for faith, you yourself are the guarantor.”
“Sace me, bhante, ayyo mahāmoggallāno dvinnaṁ dhammānaṁ pāṭibhogo—	“If, venerable sir, the noble Mahāmoggallāna is my guarantor for two things—
bhogānañca jīvitassa ca,	for wealth and for life,
karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṁ karissāmī”ti.	let Suppavāsā the Koliyan daughter give the seven meals, I shall do so afterwards.”
Atha kho āyasmā mahāmoggallāno taṁ upāsakaṁ saññāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:	Then the Venerable Mahāmoggallāna, having persuaded that lay follower, approached the Blessed One, and after approaching, said to the Blessed One:
“saññatto, bhante, so upāsako mayā;	“That lay follower has been persuaded by me, venerable sir;
karotu suppavāsā koliyadhītā satta bhattāni, pacchā so karissatī”ti.	let Suppavāsā the Koliyan daughter give the seven meals, he will do so afterwards.”
Atha kho suppavāsā koliyadhītā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi,	Then Suppavāsā the Koliyan daughter, for seven days, with her own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with excellent food, both hard and soft,
tañca dārakaṁ bhagavantaṁ vandāpesi sabbañca bhikkhusaṅghaṁ.	and she had the child pay homage to the Blessed One and to the entire Saṅgha of bhikkhus.
Atha kho āyasmā sāriputto taṁ dārakaṁ etadavoca:	Then the Venerable Sāriputta said to that child:
“kacci te, dāraka, khamanīyaṁ, kacci yāpanīyaṁ, kacci na kiñci dukkhan”ti?	“Are you well, child, are you managing, is nothing troubling you?”
“Kuto me, bhante sāriputta, khamanīyaṁ, kuto yāpanīyaṁ.	“How, venerable Sāriputta, could I be well, how could I be managing?
Satta me vassāni lohitakumbhiyaṁ vutthānī”ti.	For seven years I have lived in a pot of blood.”
Atha kho suppavāsā koliyadhītā:	Then Suppavāsā the Koliyan daughter thought:
“putto me dhammasenāpatinā saddhiṁ mantetī”ti attamanā pamuditā pītisomanassajātā ahosi.	“My son is conversing with the General of the Dhamma,” and she was pleased, joyful, and filled with delight and gladness.
Atha kho bhagavā suppavāsaṁ koliyadhītaraṁ attamanaṁ pamuditaṁ pītisomanassajātaṁ viditvā suppavāsaṁ koliyadhītaraṁ etadavoca:	Then the Blessed One, seeing that Suppavāsā the Koliyan daughter was pleased, joyful, and filled with delight and gladness, said to Suppavāsā the Koliyan daughter:
“iccheyyāsi tvaṁ, suppavāse, aññampi evarūpaṁ puttan”ti?	“Would you, Suppavāsā, want another son like this?”
“Iccheyyāmahaṁ, bhagavā, aññānipi evarūpāni satta puttānī”ti.	“I would want, Blessed One, another seven sons like this.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Asātaṁ sātarūpena,	“The unpleasant in the guise of the pleasant,
piyarūpena appiyaṁ;	the unloved in the guise of the loved;
Dukkhaṁ sukhassa rūpena,	Suffering in the guise of happiness,
pamattamativattatī”ti.	overcomes the one who is heedless.”
Aṭṭhamaṁ.	Eighth.

--- UD2.9: Visākhāsutta ---	--- UD2.9: Visākhā ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.	At one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the palace of Migāra’s mother.
Tena kho pana samayena visākhāya migāramātuyā kocideva attho raññe pasenadimhi kosale paṭibaddho hoti.	Now at that time, Visākhā, Migāra’s mother, had some business that was pending with King Pasenadi of Kosala.
Taṁ rājā pasenadi kosalo na yathādhippāyaṁ tīreti.	King Pasenadi of Kosala did not settle it according to her wish.
Atha kho visākhā migāramātā divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then Visākhā, Migāra’s mother, in the middle of the day, approached the Blessed One, and after approaching and paying homage to the Blessed One, she sat down to one side.
Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca:	The Blessed One said to Visākhā, Migāra’s mother, who was sitting to one side:
“handa kuto nu tvaṁ, visākhe, āgacchasi divā divassā”ti?	“Well, Visākhā, where are you coming from in the middle of the day?”
“Idha me, bhante, kocideva attho raññe pasenadimhi kosale paṭibaddho;	“Here, venerable sir, I have some business that is pending with King Pasenadi of Kosala;
taṁ rājā pasenadi kosalo na yathādhippāyaṁ tīretī”ti.	King Pasenadi of Kosala is not settling it according to my wish.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Sabbaṁ paravasaṁ dukkhaṁ,	“All dependence is suffering,
sabbaṁ issariyaṁ sukhaṁ;	all mastery is happiness;
Sādhāraṇe vihaññanti,	With what is shared, people are afflicted,
yogā hi duratikkamā”ti.	for bonds are hard to overcome.”
Navamaṁ.	Ninth.

--- UD2.10: Bhaddiyasutta ---	--- UD2.10: Bhaddiya ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā anupiyāyaṁ viharati ambavane.	At one time the Blessed One was dwelling at Anupiyā in the Mango Grove.
Tena kho pana samayena āyasmā bhaddiyo kāḷīgodhāya putto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi:	Now at that time the Venerable Bhaddiya, son of Kāḷīgodhā, whether gone to the forest, to the foot of a tree, or to an empty dwelling, would frequently utter the inspired utterance:
“aho sukhaṁ, aho sukhan”ti.	“Oh, what happiness! Oh, what happiness!”
Assosuṁ kho sambahulā bhikkhū āyasmato bhaddiyassa kāḷīgodhāya puttassa araññagatassapi rukkhamūlagatassapi suññāgāragatassapi abhikkhaṇaṁ udānaṁ udānentassa:	A number of bhikkhus heard the Venerable Bhaddiya, son of Kāḷīgodhā, whether gone to the forest, to the foot of a tree, or to an empty dwelling, frequently uttering the inspired utterance:
“aho sukhaṁ, aho sukhan”ti.	“Oh, what happiness! Oh, what happiness!”
Sutvāna nesaṁ etadahosi:	Having heard this, it occurred to them:
“nissaṁsayaṁ kho, āvuso, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṁ carati,	“Without a doubt, friends, the Venerable Bhaddiya, son of Kāḷīgodhā, is not delighting in leading the holy life.
yaṁsa pubbe agāriyabhūtassa rajjasukhaṁ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi:	Remembering the royal happiness he had when he was a householder, whether gone to the forest, to the foot of a tree, or to an empty dwelling, he frequently utters the inspired utterance:
‘aho sukhaṁ, aho sukhan’”ti.	‘Oh, what happiness! Oh, what happiness!’”
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then a number of bhikkhus approached the Blessed One, and after approaching and paying homage to the Blessed One, they sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One:
“āyasmā, bhante, bhaddiyo kāḷīgodhāya putto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi:	“Venerable sir, the Venerable Bhaddiya, son of Kāḷīgodhā, whether gone to the forest, to the foot of a tree, or to an empty dwelling, frequently utters the inspired utterance:
‘aho sukhaṁ, aho sukhan’ti.	‘Oh, what happiness! Oh, what happiness!’
Nissaṁsayaṁ kho, bhante, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṁ carati.	Without a doubt, venerable sir, the Venerable Bhaddiya, son of Kāḷīgodhā, is not delighting in leading the holy life.
Yaṁsa pubbe agāriyabhūtassa rajjasukhaṁ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi:	Remembering the royal happiness he had when he was a householder, whether gone to the forest, to the foot of a tree, or to an empty dwelling, he frequently utters the inspired utterance:
‘aho sukhaṁ, aho sukhan’”ti.	‘Oh, what happiness! Oh, what happiness!’”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:	Then the Blessed One addressed a certain bhikkhu:
“ehi tvaṁ, bhikkhu, mama vacanena bhaddiyaṁ bhikkhuṁ āmantehi:	“Come, bhikkhu, in my name, address the bhikkhu Bhaddiya:
‘satthā taṁ, āvuso bhaddiya, āmantetī’”ti.	‘The Teacher calls you, friend Bhaddiya.’”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā bhaddiyo kāḷīgodhāya putto tenupasaṅkami; upasaṅkamitvā bhaddiyaṁ kāḷīgodhāya puttaṁ etadavoca:	“Yes, venerable sir,” that bhikkhu replied to the Blessed One, and he approached the Venerable Bhaddiya, son of Kāḷīgodhā, and said to him:
“satthā taṁ, āvuso bhaddiya, āmantetī”ti.	“The Teacher calls you, friend Bhaddiya.”
“Evamāvuso”ti kho āyasmā bhaddiyo kāḷīgodhāya putto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddiyaṁ kāḷīgodhāya puttaṁ bhagavā etadavoca:	“Yes, friend,” the Venerable Bhaddiya, son of Kāḷīgodhā, replied to that bhikkhu, and he approached the Blessed One, and after approaching and paying homage to the Blessed One, he sat down to one side. The Blessed One said to the Venerable Bhaddiya, son of Kāḷīgodhā, who was sitting to one side:
“Saccaṁ kira tvaṁ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi:	“Is it true, Bhaddiya, that whether gone to the forest, to the foot of a tree, or to an empty dwelling, you frequently utter the inspired utterance:
‘aho sukhaṁ, aho sukhan’”ti.	‘Oh, what happiness! Oh, what happiness!’”
“Evaṁ, bhante”ti.	“Yes, venerable sir.”
“Kiṁ pana tvaṁ, bhaddiya, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi:	“But what reason do you see, Bhaddiya, that whether gone to the forest, to the foot of a tree, or to an empty dwelling, you frequently utter the inspired utterance:
‘aho sukhaṁ, aho sukhan’”ti.	‘Oh, what happiness! Oh, what happiness!’”
“Pubbe me, bhante, agāriyabhūtassa rajjaṁ kārentassa antopi antepure rakkhā susaṁvihitā ahosi, bahipi antepure rakkhā susaṁvihitā ahosi, antopi nagare rakkhā susaṁvihitā ahosi, bahipi nagare rakkhā susaṁvihitā ahosi, antopi janapade rakkhā susaṁvihitā ahosi, bahipi janapade rakkhā susaṁvihitā ahosi.	“Formerly, venerable sir, when I was a householder ruling a kingdom, I had a guard well-arranged inside the inner palace, a guard well-arranged outside the inner palace, a guard well-arranged inside the city, a guard well-arranged outside the city, a guard well-arranged inside the country, and a guard well-arranged outside the country.
So kho ahaṁ, bhante, evaṁ rakkhito gopito santo bhīto ubbiggo ussaṅkī utrāsī vihāsiṁ.	Though I, venerable sir, was thus guarded and protected, I dwelt fearful, agitated, anxious, and terrified.
Etarahi kho panāhaṁ, bhante, araññagatopi rukkhamūlagatopi suññāgāragatopi eko abhīto anubbiggo anussaṅkī anutrāsī appossukko pannalomo paradattavutto, migabhūtena cetasā viharāmi.	But now, venerable sir, whether gone to the forest, to the foot of a tree, or to an empty dwelling, I dwell alone, fearless, not agitated, not anxious, not terrified, untroubled, with hair unshorn, living on what is given by others, with a mind like a wild deer.
Imaṁ kho ahaṁ, bhante, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesiṁ:	Seeing this reason, venerable sir, whether gone to the forest, to the foot of a tree, or to an empty dwelling, I frequently uttered the inspired utterance:
‘aho sukhaṁ, aho sukhan’”ti.	‘Oh, what happiness! Oh, what happiness!’”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Yassantarato na santi kopā,	“One in whom there are no inner agitations,
Itibhavābhavatañca vītivatto;	who has passed beyond this and that state of becoming;
Taṁ vigatabhayaṁ sukhiṁ asokaṁ,	Him, fearless, happy, and without sorrow,
Devā nānubhavanti dassanāyā”ti.	the gods cannot perceive in their sight.”
Dasamaṁ.	Tenth.
Mucalindavaggo dutiyo.	The Mucalinda Chapter is the second.
Tassuddānaṁ	The summary of it is:
Mucalindo rājā daṇḍena,	Mucalinda, the king, with the stick,
sakkāro upāsakena ca;	honors, and with the lay follower;
Gabbhinī ekaputto ca,	The pregnant woman and the only son,
suppavāsā visākhā ca;	Suppavāsā and Visākhā;
Kāḷīgodhāya bhaddiyoti.	And Bhaddiya of the Kāḷīgodhā clan.

+

Ud 3 Nanda-vagga: Chapter 3 with Nanda

+ all- all

• 3.1 - Ud 3.1 Kammavipākaja
• 3.2 - Ud 3.2 Nanda
• 3.3 - Ud 3.3 Yasoja
• 3.4 - Ud 3.4 Sāriputta
• 3.5 - Ud 3.5 Mahāmoggallāna
• 3.6 - Ud 3.6 Pilindavaccha
• 3.7 - Ud 3.7 Sakkudāna
• 3.8 - Ud 3.8 Piṇḍapātika
• 3.9 - Ud 3.9 Sippa
• 3.10 - Ud 3.10 Loka

--- 3. Nandavagga ---

--- 3. The Nanda Chapter ---

* UD3.1: Kammavipākajasutta	* UD3.1: Resulting from Kamma
* UD3.2: Nandasutta	* UD3.2: Nanda
* UD3.3: Yasojasutta	* UD3.3: Yasoja
* UD3.4: Sāriputtasutta	* UD3.4: Sāriputta
* UD3.5: Mahāmoggallānasutta	* UD3.5: Mahāmoggallāna
* UD3.6: Pilindavacchasutta	* UD3.6: Pilindavaccha
* UD3.7: Sakkudānasutta	* UD3.7: Sakka’s Inspired Utterance
* UD3.8: Piṇḍapātikasutta	* UD3.8: The Alms-collector
* UD3.9: Sippasutta	* UD3.9: The Craft
* UD3.10: Lokasutta	* UD3.10: The World

--- UD3.1: Kammavipākajasutta ---	--- UD3.1: Resulting from Kamma ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena aññataro bhikkhu bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya purāṇakammavipākajaṁ dukkhaṁ tibbaṁ kharaṁ kaṭukaṁ vedanaṁ adhivāsento sato sampajāno avihaññamāno.	Now at that time, a certain bhikkhu was sitting not far from the Blessed One, cross-legged, with his body held erect, enduring painful, sharp, harsh, bitter feelings resulting from former kamma, mindful and fully aware, without being troubled.
Addasā kho bhagavā taṁ bhikkhuṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya purāṇakammavipākajaṁ dukkhaṁ tibbaṁ kharaṁ kaṭukaṁ vedanaṁ adhivāsentaṁ sataṁ sampajānaṁ avihaññamānaṁ.	The Blessed One saw that bhikkhu sitting not far away, cross-legged, with his body held erect, enduring painful, sharp, harsh, bitter feelings resulting from former kamma, mindful and fully aware, without being troubled.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Sabbakammajahassa bhikkhuno,	“For the bhikkhu who has abandoned all kamma,
Dhunamānassa pure kataṁ rajaṁ;	shaking off the dust of what was done before;
Amamassa ṭhitassa tādino,	For the one who is ‘I-less,’ stable, such-like,
Attho natthi janaṁ lapetave”ti.	there is no need to speak to people.”
Paṭhamaṁ.	First.

--- UD3.2: Nandasutta ---	--- UD3.2: Nanda ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena āyasmā nando bhagavato bhātā mātucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti:	Now at that time the Venerable Nanda, the Blessed One’s brother, his maternal aunt’s son, informed a number of bhikkhus thus:
“anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi;	“I do not delight, friends, in leading the holy life;
na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.	I cannot endure the holy life, I will renounce the training and return to the lower life.”
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:	Then a certain bhikkhu approached the Blessed One, and after approaching and paying homage to the Blessed One, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One:
“āyasmā, bhante, nando bhagavato bhātā mātucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti:	“Venerable sir, the Venerable Nanda, the Blessed One’s brother, his maternal aunt’s son, informs a number of bhikkhus thus:
‘anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī’”ti.	‘I do not delight, friends, in leading the holy life, I cannot endure the holy life, I will renounce the training and return to the lower life.’”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:	Then the Blessed One addressed a certain bhikkhu:
“ehi tvaṁ, bhikkhu, mama vacanena nandaṁ bhikkhuṁ āmantehi:	“Come, bhikkhu, in my name, address the bhikkhu Nanda:
‘satthā taṁ, āvuso nanda, āmantetī’”ti.	‘The Teacher calls you, friend Nanda.’”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā nando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nandaṁ etadavoca:	“Yes, venerable sir,” that bhikkhu replied to the Blessed One, and he approached the Venerable Nanda and said to him:
“satthā taṁ, āvuso nanda, āmantetī”ti.	“The Teacher calls you, friend Nanda.”
“Evamāvuso”ti kho āyasmā nando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ nandaṁ bhagavā etadavoca:	“Yes, friend,” the Venerable Nanda replied to that bhikkhu, and he approached the Blessed One, and after approaching and paying homage to the Blessed One, he sat down to one side. The Blessed One said to the Venerable Nanda, who was sitting to one side:
“Saccaṁ kira tvaṁ, nanda, sambahulānaṁ bhikkhūnaṁ evamārocesi:	“Is it true, Nanda, that you informed a number of bhikkhus thus:
‘anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī’”ti?	‘I do not delight, friends, in leading the holy life, I cannot endure the holy life, I will renounce the training and return to the lower life’?”
“Evaṁ, bhante”ti.	“Yes, venerable sir.”
“Kissa pana tvaṁ, nanda, anabhirato brahmacariyaṁ carasi, na sakkosi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissasī”ti?	“But why, Nanda, do you not delight in leading the holy life, cannot endure the holy life, and will renounce the training and return to the lower life?”
“Sākiyānī maṁ, bhante, janapadakalyāṇī gharā nikkhamantassa upaḍḍhullikhitehi kesehi apaloketvā maṁ etadavoca:	“Venerable sir, as I was leaving my home, the Sakyan belle, the beauty of the country, with her hair half-combed, looked at me and said this:
‘tuvaṭaṁ kho, ayyaputta, āgaccheyyāsī’ti.	‘May you return quickly, my master.’
So kho ahaṁ, bhante, tamanussaramāno anabhirato brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.	Remembering that, venerable sir, I do not delight in leading the holy life, I cannot endure the holy life, I will renounce the training and return to the lower life.”
Atha kho bhagavā āyasmantaṁ nandaṁ bāhāyaṁ gahetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito devesu tāvatiṁsesu pāturahosi.	Then the Blessed One, taking the Venerable Nanda by the arm—just as a strong man might flex his bent arm or extend his flexed arm, even so—disappeared from Jeta’s Grove and reappeared among the Tāvatiṃsa devas.
Tena kho pana samayena pañcamattāni accharāsatāni sakkassa devānamindassa upaṭṭhānaṁ āgatāni honti kakuṭapādāni.	Now at that time, five hundred celestial nymphs with dove-like feet had come to attend on Sakka, the lord of the devas.
Atha kho bhagavā āyasmantaṁ nandaṁ āmantesi:	Then the Blessed One addressed the Venerable Nanda:
“passasi no tvaṁ, nanda, imāni pañca accharāsatāni kakuṭapādānī”ti?	“Do you see, Nanda, these five hundred celestial nymphs with dove-like feet?”
“Evaṁ, bhante”ti.	“Yes, venerable sir.”
“Taṁ kiṁ maññasi, nanda, katamā nu kho abhirūpatarā vā dassanīyatarā vā pāsādikatarā vā, sākiyānī vā janapadakalyāṇī, imāni vā pañca accharāsatāni kakuṭapādānī”ti?	“What do you think, Nanda, who is more beautiful, more lovely, or more graceful, the Sakyan belle, the beauty of the country, or these five hundred celestial nymphs with dove-like feet?”
“Seyyathāpi, bhante, paluṭṭhamakkaṭī kaṇṇanāsacchinnā;	“Just as, venerable sir, a singed monkey with its ears and nose cut off,
evamevaṁ kho, bhante, sākiyānī janapadakalyāṇī imesaṁ pañcannaṁ accharāsatānaṁ upanidhāya saṅkhyampi nopeti kalabhāgampi nopeti upanidhimpi nopeti.	even so, venerable sir, the Sakyan belle, the beauty of the country, compared to these five hundred celestial nymphs, does not count as one, does not count as a fraction, does not bear comparison.
Atha kho imāni pañca accharāsatāni abhirūpatarāni ceva dassanīyatarāni ca pāsādikatarāni cā”ti.	But these five hundred celestial nymphs are more beautiful, more lovely, and more graceful.”
“Abhirama, nanda, abhirama, nanda.	“Delight, Nanda, delight, Nanda.
Ahaṁ te pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti.	I am your guarantor for the acquisition of five hundred celestial nymphs with dove-like feet.”
“Sace me, bhante, bhagavā pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānaṁ, abhiramissāmahaṁ, bhante, bhagavati brahmacariye”ti.	“If, venerable sir, the Blessed One is my guarantor for the acquisition of five hundred celestial nymphs with dove-like feet, I will delight, venerable sir, in the holy life under the Blessed One.”
Atha kho bhagavā āyasmantaṁ nandaṁ bāhāyaṁ gahetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—devesu tāvatiṁsesu antarahito jetavane pāturahosi.	Then the Blessed One, taking the Venerable Nanda by the arm—just as a strong man might flex his bent arm or extend his flexed arm, even so—disappeared from among the Tāvatiṃsa devas and reappeared in Jeta’s Grove.
Assosuṁ kho bhikkhū:	The bhikkhus heard:
“āyasmā kira nando bhagavato bhātā mātucchāputto accharānaṁ hetu brahmacariyaṁ carati;	“The Venerable Nanda, the Blessed One’s brother, his maternal aunt’s son, it seems, is leading the holy life for the sake of celestial nymphs;
bhagavā kirassa pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti.	the Blessed One is his guarantor for the acquisition of five hundred celestial nymphs with dove-like feet.”
Atha kho āyasmato nandassa sahāyakā bhikkhū āyasmantaṁ nandaṁ bhatakavādena ca upakkitakavādena ca samudācaranti:	Then the bhikkhus who were companions of the Venerable Nanda addressed the Venerable Nanda with the terms ‘hireling’ and ‘mercenary’:
“bhatako kirāyasmā nando upakkitako kirāyasmā nando accharānaṁ hetu brahmacariyaṁ carati;	“The Venerable Nanda is a hireling, it seems, the Venerable Nanda is a mercenary, it seems, he is leading the holy life for the sake of celestial nymphs;
bhagavā kirassa pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti.	the Blessed One is his guarantor for the acquisition of five hundred celestial nymphs with dove-like feet.”
Atha kho āyasmā nando sahāyakānaṁ bhikkhūnaṁ bhatakavādena ca upakkitakavādena ca aṭṭīyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.	Then the Venerable Nanda, being troubled, humiliated, and disgusted by the terms ‘hireling’ and ‘mercenary’ from his companion bhikkhus, dwelling alone, withdrawn, diligent, ardent, and resolute, not long after—for the sake of which sons of good family rightly go forth from the household life into homelessness, that supreme goal of the holy life—in this very life, he himself, with higher knowledge, realized, entered upon, and dwelt.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.	He understood: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.”
Aññataro kho panāyasmā nando arahataṁ ahosi.	The Venerable Nanda became one of the arahants.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca:	Then, when the night was advanced, a certain deity of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One, and after approaching and paying homage to the Blessed One, stood to one side. Standing to one side, that deity said to the Blessed One:
“āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.	“Venerable sir, the Venerable Nanda, the Blessed One’s brother, his maternal aunt’s son, through the destruction of the taints, has, in this very life, himself, with higher knowledge, realized, entered upon, and dwells in the taintless liberation of mind, liberation by wisdom.”
Bhagavatopi kho ñāṇaṁ udapādi:	And knowledge arose in the Blessed One:
“nando āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.	“Nanda, through the destruction of the taints, has, in this very life, himself, with higher knowledge, realized, entered upon, and dwells in the taintless liberation of mind, liberation by wisdom.”
Atha kho āyasmā nando tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā nando bhagavantaṁ etadavoca:	Then, at the end of that night, the Venerable Nanda approached the Blessed One, and after approaching and paying homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Nanda said to the Blessed One:
“yaṁ me, bhante, bhagavā pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānaṁ, muñcāmahaṁ, bhante, bhagavantaṁ etasmā paṭissavā”ti.	“As for the guarantee the Blessed One gave me, venerable sir, for the acquisition of five hundred celestial nymphs with dove-like feet, I release the Blessed One, venerable sir, from that promise.”
“Mayāpi kho tvaṁ, nanda, cetasā ceto paricca vidito:	“I too, Nanda, having understood your mind with my own mind, knew:
‘nando āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.	‘Nanda, through the destruction of the taints, has, in this very life, himself, with higher knowledge, realized, entered upon, and dwells in the taintless liberation of mind, liberation by wisdom.’
Devatāpi me etamatthaṁ ārocesi:	A deity also informed me of this matter:
‘āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.	‘Venerable sir, the Venerable Nanda, the Blessed One’s brother, his maternal aunt’s son, through the destruction of the taints, has, in this very life, himself, with higher knowledge, realized, entered upon, and dwells in the taintless liberation of mind, liberation by wisdom.’
Yadeva kho te, nanda, anupādāya āsavehi cittaṁ vimuttaṁ, athāhaṁ mutto etasmā paṭissavā”ti.	As soon as your mind, Nanda, was liberated from the taints without grasping, at that moment I was released from that promise.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Yassa nittiṇṇo paṅko,	“He for whom the swamp has been crossed,
Maddito kāmakaṇḍako;	the thorn of sensual pleasure crushed;
Mohakkhayaṁ anuppatto,	who has reached the destruction of delusion—
Sukhadukkhesu na vedhatī sa bhikkhū”ti.	that bhikkhu is not agitated by pleasure and pain.”
Dutiyaṁ.	Second.

--- UD3.3: Yasojasutta ---	--- UD3.3: Yasoja ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṁ anuppattāni honti bhagavantaṁ dassanāya.	Now at that time, five hundred bhikkhus, headed by Yasoja, had arrived at Sāvatthī to see the Blessed One.
Tedha kho āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṁ.	And those visiting bhikkhus, while exchanging greetings with the resident bhikkhus, arranging their lodgings, and putting away their bowls and robes, were loud-voiced and noisy.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:	Then the Blessed One addressed the Venerable Ānanda:
“ke panete, ānanda, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti?	“Who are these, Ānanda, who are loud-voiced and noisy, like fishermen, I think, at a fish-haul?”
“Etāni, bhante, yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṁ anuppattāni bhagavantaṁ dassanāya.	“These, venerable sir, are five hundred bhikkhus headed by Yasoja who have arrived at Sāvatthī to see the Blessed One.
Tete āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti.	They, the visiting bhikkhus, while exchanging greetings with the resident bhikkhus, arranging their lodgings, and putting away their bowls and robes, are loud-voiced and noisy.”
“Tenahānanda, mama vacanena te bhikkhū āmantehi:	“Then, Ānanda, in my name, address those bhikkhus:
‘satthā āyasmante āmantetī’”ti.	‘The Teacher calls the venerables.’”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One, and he approached those bhikkhus and said to them:
“satthā āyasmante āmantetī”ti.	“The Teacher calls the venerables.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:	“Yes, friend,” those bhikkhus replied to the Venerable Ānanda, and they approached the Blessed One, and after approaching and paying homage to the Blessed One, they sat down to one side. The Blessed One said to those bhikkhus sitting to one side:
“Kiṁ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti?	“Why are you, bhikkhus, loud-voiced and noisy, like fishermen, I think, at a fish-haul?”
Evaṁ vutte, āyasmā yasojo bhagavantaṁ etadavoca:	When this was said, the Venerable Yasoja said to the Blessed One:
“imāni, bhante, pañcamattāni bhikkhusatāni sāvatthiṁ anuppattāni bhagavantaṁ dassanāya.	“These, venerable sir, are five hundred bhikkhus who have arrived at Sāvatthī to see the Blessed One.
Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti.	They, the visiting bhikkhus, while exchanging greetings with the resident bhikkhus, arranging their lodgings, and putting away their bowls and robes, are loud-voiced and noisy.”
“Gacchatha, bhikkhave, paṇāmemi vo; na vo mama santike vatthabban”ti.	“Go, bhikkhus, I dismiss you; you are not to live in my presence.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vajjī tena cārikaṁ pakkamiṁsu.	“Yes, venerable sir,” those bhikkhus replied to the Blessed One, and rising from their seats, paying homage to the Blessed One, and circumambulating him, they packed up their lodgings, took their bowls and robes, and set out on a journey towards the Vajjian country.
Vajjīsu anupubbena cārikaṁ caramānā yena vaggumudā nadī tenupasaṅkamiṁsu; upasaṅkamitvā vaggumudāya nadiyā tīre paṇṇakuṭiyo karitvā vassaṁ upagacchiṁsu.	Wandering by stages in the Vajjian country, they approached the Vaggumudā river; and having approached, they built leaf huts on the bank of the Vaggumudā river and entered upon the rains retreat.
Atha kho āyasmā yasojo vassūpagato bhikkhū āmantesi:	Then the Venerable Yasoja, having entered the rains retreat, addressed the bhikkhus:
“bhagavatā mayaṁ, āvuso, paṇāmitā atthakāmena hitesinā, anukampakena anukampaṁ upādāya.	“Friends, we have been dismissed by the Blessed One, who desires our welfare, is solicitous for our welfare, is compassionate, out of compassion.
Handa mayaṁ, āvuso, tathā vihāraṁ kappema yathā no viharataṁ bhagavā attamano assā”ti.	Come, friends, let us conduct our dwelling in such a way that the Blessed One will be pleased with our dwelling.”
“Evamāvuso”ti kho te bhikkhū āyasmato yasojassa paccassosuṁ.	“Yes, friend,” those bhikkhus replied to the Venerable Yasoja.
Atha kho te bhikkhū vūpakaṭṭhā appamattā ātāpino pahitattā viharantā tenevantaravassena sabbeva tisso vijjā sacchākaṁsu.	Then those bhikkhus, withdrawn, diligent, ardent, and resolute, all realized the three knowledges during that very rains retreat.
Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi.	Then the Blessed One, having dwelt at Sāvatthī for as long as he wished, set out on a journey towards Vesālī.
Anupubbena cārikaṁ caramāno yena vesālī tadavasari.	Wandering by stages, he arrived at Vesālī.
Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.	There the Blessed One dwelt at Vesālī, in the Great Wood, at the Gabled Hall.
Atha kho bhagavā vaggumudātīriyānaṁ bhikkhūnaṁ cetasā ceto paricca manasi karitvā āyasmantaṁ ānandaṁ āmantesi:	Then the Blessed One, having encompassed the minds of the bhikkhus on the bank of the Vaggumudā with his own mind, considered them and addressed the Venerable Ānanda:
“ālokajātā viya me, ānanda, esā disā, obhāsajātā viya me, ānanda, esā disā;	“This direction, Ānanda, seems to me as if illumined, this direction, Ānanda, seems to me as if radiant;
yassaṁ disāyaṁ vaggumudātīriyā bhikkhū viharanti gantuṁ appaṭikūlāsi me manasi kātuṁ.	the direction in which the bhikkhus on the bank of the Vaggumudā are dwelling is not displeasing for me to go to, to keep in mind.
Pahiṇeyyāsi tvaṁ, ānanda, vaggumudātīriyānaṁ bhikkhūnaṁ santike dūtaṁ:	You should send a messenger, Ānanda, to the bhikkhus on the bank of the Vaggumudā:
‘satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo’”ti.	‘The Teacher calls the venerables, the Teacher is desirous of seeing the venerables.’”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca:	“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One, and he approached a certain bhikkhu and said to him:
“ehi tvaṁ, āvuso, yena vaggumudātīriyā bhikkhū tenupasaṅkama; upasaṅkamitvā vaggumudātīriye bhikkhū evaṁ vadehi:	“Come, friend, go to the bhikkhus on the bank of the Vaggumudā; having gone, say this to the bhikkhus on the bank of the Vaggumudā:
‘satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo’”ti.	‘The Teacher calls the venerables, the Teacher is desirous of seeing the venerables.’”
“Evamāvuso”ti kho so bhikkhu āyasmato ānandassa paṭissutvā—	“Yes, friend,” that bhikkhu replied to the Venerable Ānanda and—
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—mahāvane kūṭāgārasālāyaṁ antarahito vaggumudāya nadiyā tīre tesaṁ bhikkhūnaṁ purato pāturahosi.	just as a strong man might flex his bent arm or extend his flexed arm, even so—he disappeared from the Gabled Hall in the Great Wood and reappeared before those bhikkhus on the bank of the Vaggumudā river.
Atha kho so bhikkhu vaggumudātīriye bhikkhū etadavoca:	Then that bhikkhu said to the bhikkhus on the bank of the Vaggumudā:
“satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo”ti.	“The Teacher calls the venerables, the Teacher is desirous of seeing the venerables.”
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā senāsanaṁ saṁsāmetvā pattacīvaramādāya—	“Yes, friend,” those bhikkhus replied to that bhikkhu, and having packed up their lodgings, and taking their bowls and robes—
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—vaggumudāya nadiyā tīre antarahitā mahāvane kūṭāgārasālāyaṁ bhagavato sammukhe pāturahesuṁ.	just as a strong man might flex his bent arm or extend his flexed arm, even so—they disappeared from the bank of the Vaggumudā river and reappeared in the Great Wood, at the Gabled Hall, in the presence of the Blessed One.
Tena kho pana samayena bhagavā āneñjena samādhinā nisinno hoti.	Now at that time, the Blessed One was sitting in the imperturbable concentration.
Atha kho tesaṁ bhikkhūnaṁ etadahosi:	Then it occurred to those bhikkhus:
“katamena nu kho bhagavā vihārena etarahi viharatī”ti?	“In what abiding is the Blessed One now dwelling?”
Atha kho tesaṁ bhikkhūnaṁ etadahosi:	Then it occurred to those bhikkhus:
“āneñjena kho bhagavā vihārena etarahi viharatī”ti.	“The Blessed One is now dwelling in the imperturbable abiding.”
Sabbeva āneñjasamādhinā nisīdiṁsu.	They all sat down in imperturbable concentration.
Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Then the Venerable Ānanda, when the night was advanced, when the first watch had passed, rose from his seat, arranged his upper robe over one shoulder, and raising his clasped hands towards the Blessed One, said to the Blessed One:
“abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinnā āgantukā bhikkhū;	“The night is advanced, venerable sir; the first watch has passed; the visiting bhikkhus have been sitting for a long time;
paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī”ti.	let the Blessed One, venerable sir, exchange greetings with the visiting bhikkhus.”
Evaṁ vutte, bhagavā tuṇhī ahosi.	When this was said, the Blessed One remained silent.
Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	A second time, the Venerable Ānanda, when the night was advanced, when the middle watch had passed, rose from his seat, arranged his upper robe over one shoulder, and raising his clasped hands towards the Blessed One, said to the Blessed One:
“abhikkantā, bhante, ratti;	“The night is advanced, venerable sir;
nikkhanto majjhimo yāmo;	the middle watch has passed;
ciranisinnā āgantukā bhikkhū;	the visiting bhikkhus have been sitting for a long time;
paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī”ti.	let the Blessed One, venerable sir, exchange greetings with the visiting bhikkhus.”
Dutiyampi kho bhagavā tuṇhī ahosi.	A second time, the Blessed One remained silent.
Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	A third time, the Venerable Ānanda, when the night was advanced, when the last watch had passed, when the dawn had broken, when the night was joyful, rose from his seat, arranged his upper robe over one shoulder, and raising his clasped hands towards the Blessed One, said to the Blessed One:
“abhikkantā, bhante, ratti;	“The night is advanced, venerable sir;
nikkhanto pacchimo yāmo;	the last watch has passed;
uddhasto aruṇo;	the dawn has broken;
nandimukhī ratti;	the night is joyful;
ciranisinnā āgantukā bhikkhū;	the visiting bhikkhus have been sitting for a long time;
paṭisammodatu, bhante, bhagavā, āgantukehi bhikkhūhī”ti.	let the Blessed One, venerable sir, exchange greetings with the visiting bhikkhus.”
Atha kho bhagavā tamhā samādhimhā vuṭṭhahitvā āyasmantaṁ ānandaṁ āmantesi:	Then the Blessed One, emerging from that concentration, addressed the Venerable Ānanda:
“sace kho tvaṁ, ānanda, jāneyyāsi ettakampi te nappaṭibhāseyya.	“If you, Ānanda, knew, you would not have spoken so much.
Ahañca, ānanda, imāni ca pañca bhikkhusatāni sabbeva āneñjasamādhinā nisīdimhā”ti.	I, Ānanda, and these five hundred bhikkhus, have all been sitting in imperturbable concentration.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Yassa jito kāmakaṇḍako,	“He for whom the thorn of sensuality has been conquered,
Akkoso ca vadho ca bandhanañca;	and abuse, violence, and bondage;
Pabbatova so ṭhito anejo,	He stands like a mountain, imperturbable,
Sukhadukkhesu na vedhatī sa bhikkhū”ti.	that bhikkhu is not agitated by pleasure and pain.”
Tatiyaṁ.	Third.

--- UD3.4: Sāriputtasutta ---	--- UD3.4: Sāriputta ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.	Now at that time, the Venerable Sāriputta was sitting not far from the Blessed One, cross-legged, with his body held erect, with mindfulness established before him.
Addasā kho bhagavā āyasmantaṁ sāriputtaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.	The Blessed One saw the Venerable Sāriputta sitting not far away, cross-legged, with his body held erect, with mindfulness established before him.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Yathāpi pabbato selo,	“Just as a rocky mountain,
acalo suppatiṭṭhito;	unshaken and well-established;
Evaṁ mohakkhayā bhikkhu,	So a bhikkhu, through the destruction of delusion,
pabbatova na vedhatī”ti.	like a mountain, is not agitated.”
Catutthaṁ.	Fourth.

--- UD3.5: Mahāmoggallānasutta ---	--- UD3.5: Mahāmoggallāna ---
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ sūpaṭṭhitāya.	Now at that time, the Venerable Mahāmoggallāna was sitting not far from the Blessed One, cross-legged, with his body held erect, with mindfulness directed to the body well-established within him.
Addasā kho bhagavā āyasmantaṁ mahāmoggallānaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ sūpaṭṭhitāya.	The Blessed One saw the Venerable Mahāmoggallāna sitting not far away, cross-legged, with his body held erect, with mindfulness directed to the body well-established within him.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“Sati kāyagatā upaṭṭhitā,	“Mindfulness directed to the body is established,
Chasu phassāyatanesu saṁvuto;	restrained in the six spheres of contact;
Satataṁ bhikkhu samāhito,	A bhikkhu, ever concentrated,
Jaññā nibbānamattano”ti.	would know his own Nibbāna.”
Pañcamaṁ.	Fifth.

--- UD3.6: Pilindavacchasutta ---	UD3.6: Pilindavaccha Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, Kalandaka's feeding ground.
Tena kho pana samayena āyasmā pilindavaccho bhikkhū vasalavādena samudācarati.	Now at that time the Venerable Pilindavaccha addressed the bhikkhus with the word "outcaste."
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then several bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said this to the Blessed One:
“āyasmā, bhante, pilindavaccho bhikkhū vasalavādena samudācaratī”ti.	Sir, the Venerable Pilindavaccha addresses the bhikkhus with the word 'outcaste.'
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:	Then the Blessed One addressed a certain bhikkhu:
“ehi tvaṁ, bhikkhu, mama vacanena pilindavacchaṁ bhikkhuṁ āmantehi:	"Come, bhikkhu, in my name call the bhikkhu Pilindavaccha:
‘satthā taṁ, āvuso pilindavaccha, āmantetī’”ti.	'Friend Pilindavaccha, the Teacher calls you.'"
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ etadavoca:	"Yes, sir," that bhikkhu replied to the Blessed One and approached the Venerable Pilindavaccha; having approached, he said this to the Venerable Pilindavaccha:
“satthā taṁ, āvuso pilindavaccha, āmantetī”ti.	Friend Pilindavaccha, the Teacher calls you.
“Evamāvuso”ti kho āyasmā pilindavaccho tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ pilindavacchaṁ bhagavā etadavoca:	"Yes, friend," the Venerable Pilindavaccha replied to that bhikkhu and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said this to the Venerable Pilindavaccha sitting to one side:
“saccaṁ kira tvaṁ, vaccha, bhikkhū vasalavādena samudācarasī”ti?	Is it true, Vaccha, that you address the bhikkhus with the word 'outcaste'?
“Evaṁ, bhante”ti.	Yes, sir.
Atha kho bhagavā āyasmato pilindavacchassa pubbenivāsaṁ manasi karitvā bhikkhū āmantesi:	Then the Blessed One, having attended to the Venerable Pilindavaccha's past lives, addressed the bhikkhus:
“mā kho tumhe, bhikkhave, vacchassa bhikkhuno ujjhāyittha.	"Do not find fault with the bhikkhu Vaccha, bhikkhus.
Na, bhikkhave, vaccho dosantaro bhikkhū vasalavādena samudācarati.	The bhikkhu Vaccha does not address the bhikkhus with the word 'outcaste' out of hatred.
Vacchassa, bhikkhave, bhikkhuno pañca jātisatāni abbokiṇṇāni brāhmaṇakule paccājātāni.	For five hundred consecutive births, bhikkhus, the bhikkhu Vaccha was reborn in brahmin families.
So tassa vasalavādo dīgharattaṁ samudāciṇṇo.	For him, this outcaste-speech has been long practiced.
Tenāyaṁ vaccho bhikkhū vasalavādena samudācaratī”ti.	Therefore this Vaccha addresses the bhikkhus with the word 'outcaste.'"
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Yamhi na māyā vasatī na māno,	"In whom there dwells no deceit or conceit,
Yo vītalobho amamo nirāso;	Who is free from greed, unselfish, desireless;
Paṇunnakodho abhinibbutatto,	With anger expelled and fully extinguished,
So brāhmaṇo so samaṇo sa bhikkhū”ti.	He is a brahmin, he is a contemplative, he is a bhikkhu."
Chaṭṭhaṁ.	The sixth.

--- UD3.7: Sakkudānasutta ---	UD3.7: Sakka's Offering Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, Kalandaka's feeding ground.
Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṁ viharati, sattāhaṁ ekapallaṅkena nisinno hoti aññataraṁ samādhiṁ samāpajjitvā.	Now at that time the Venerable Mahākassapa was dwelling in the Pipphali Cave, sitting cross-legged for seven days having entered a certain concentration.
Atha kho āyasmā mahākassapo tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi.	Then the Venerable Mahākassapa, after those seven days had passed, emerged from that concentration.
Atha kho āyasmato mahākassapassa tamhā samādhimhā vuṭṭhitassa etadahosi:	Then to the Venerable Mahākassapa, having emerged from that concentration, this occurred:
“yannūnāhaṁ rājagahaṁ piṇḍāya paviseyyan”ti.	What if I were to enter Rājagaha for alms?
Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṁ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya.	Now at that time about five hundred deities were eager to gain the opportunity to offer alms food to the Venerable Mahākassapa.
Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.	Then the Venerable Mahākassapa, having dismissed those five hundred deities, robed himself in the morning and taking his bowl and robe, entered Rājagaha for alms.
Tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṁ dātukāmo hoti.	Now at that time Sakka, ruler of the gods, wanted to give alms food to the Venerable Mahākassapa.
Pesakāravaṇṇaṁ abhinimminitvā tantaṁ vināti. Sujā asurakaññā tasaraṁ pūreti.	Having created the appearance of a weaver, he was weaving cloth. Sujā, the daughter of an asura, was filling the shuttle.
Atha kho āyasmā mahākassapo rājagahe sapadānaṁ piṇḍāya caramāno yena sakkassa devānamindassa nivesanaṁ tenupasaṅkami.	Then the Venerable Mahākassapa, wandering for alms in Rājagaha from house to house, approached the dwelling of Sakka, ruler of the gods.
Addasā kho sakko devānamindo āyasmantaṁ mahākassapaṁ dūratova āgacchantaṁ.	Sakka, ruler of the gods, saw the Venerable Mahākassapa coming from afar.
Disvāna gharā nikkhamitvā paccuggantvā hatthato pattaṁ gahetvā gharaṁ pavisitvā ghaṭiyā odanaṁ uddharitvā pattaṁ pūretvā āyasmato mahākassapassa adāsi.	Having seen him, he came out from the house, went forward to meet him, took the bowl from his hand, entered the house, ladled rice from the pot, filled the bowl, and gave it to the Venerable Mahākassapa.
So ahosi piṇḍapāto anekasūpo anekabyañjano anekarasabyañjano.	That alms food had many curries, many side-dishes, many flavored accompaniments.
Atha kho āyasmato mahākassapassa etadahosi:	Then this occurred to the Venerable Mahākassapa:
“ko nu kho ayaṁ satto yassāyaṁ evarūpo iddhānubhāvo”ti?	What being is this who has such psychic power?
Atha kho āyasmato mahākassapassa etadahosi:	Then this occurred to the Venerable Mahākassapa:
“sakko kho ayaṁ devānamindo”ti.	This is Sakka, ruler of the gods.
Iti viditvā sakkaṁ devānamindaṁ etadavoca:	Knowing this, he said to Sakka, ruler of the gods:
“kataṁ kho te idaṁ, kosiya;	"This deed is done by you, Kosiya;
mā punapi evarūpamakāsī”ti.	do not do such a thing again."
“Amhākampi, bhante kassapa, puññena attho;	"We too have need of merit, Venerable Kassapa;
amhākampi puññena karaṇīyan”ti.	we too should make merit."
Atha kho sakko devānamindo āyasmantaṁ mahākassapaṁ abhivādetvā padakkhiṇaṁ katvā vehāsaṁ abbhuggantvā ākāse antalikkhe tikkhattuṁ udānaṁ udānesi:	Then Sakka, ruler of the gods, having paid homage to the Venerable Mahākassapa and walked around him clockwise, rose up into the air and uttered this inspired utterance three times in the sky:
“aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ.	"Oh, what a gift! The supreme gift is well established in Kassapa.
Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ.	Oh, what a gift! The supreme gift is well established in Kassapa.
Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitan”ti.	Oh, what a gift! The supreme gift is well established in Kassapa."
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sakkassa devānamindassa vehāsaṁ abbhuggantvā ākāse antalikkhe tikkhattuṁ udānaṁ udānentassa:	The Blessed One heard with the divine ear-element, purified and surpassing the human, Sakka ruler of the gods, having risen up into the air, uttering this inspired utterance three times in the sky:
“aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ.	"Oh, what a gift! The supreme gift is well established in Kassapa.
Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ.	Oh, what a gift! The supreme gift is well established in Kassapa.
Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitan”ti.	Oh, what a gift! The supreme gift is well established in Kassapa."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Piṇḍapātikassa bhikkhuno,	"For a bhikkhu living on alms,
Attabharassa anaññaposino;	Supporting himself, not supported by others;
Devā pihayanti tādino,	The gods long for such a one,
Upasantassa sadā satīmato”ti.	Who is peaceful and always mindful."
Sattamaṁ.	The seventh.

--- UD3.8: Piṇḍapātikasutta ---	UD3.8: The Alms-mendicant Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's park.
Tena kho pana samayena sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:	Now at that time, after the meal, when several bhikkhus had returned from the alms round, they were sitting together in the kareri pavilion when this discussion arose:
“Piṇḍapātiko, āvuso, bhikkhu piṇḍāya caranto labhati kālena kālaṁ manāpike cakkhunā rūpe passituṁ, labhati kālena kālaṁ manāpike sotena sadde sotuṁ, labhati kālena kālaṁ manāpike ghānena gandhe ghāyituṁ, labhati kālena kālaṁ manāpike jivhāya rase sāyituṁ, labhati kālena kālaṁ manāpike kāyena phoṭṭhabbe phusituṁ.	"An alms-mendicant bhikkhu, friends, going for alms, gets to see pleasing forms with the eye from time to time, gets to hear pleasing sounds with the ear from time to time, gets to smell pleasing odors with the nose from time to time, gets to taste pleasing flavors with the tongue from time to time, gets to touch pleasing tangibles with the body from time to time.
Piṇḍapātiko, āvuso, bhikkhu sakkato garukato mānito pūjito apacito piṇḍāya carati.	An alms-mendicant bhikkhu, friends, goes for alms honored, respected, esteemed, revered, and venerated.
Handāvuso, mayampi piṇḍapātikā homa.	Come, friends, let us also be alms-mendicants.
Mayampi lacchāma kālena kālaṁ manāpike cakkhunā rūpe passituṁ, mayampi lacchāma kālena kālaṁ manāpike sotena sadde sotuṁ, mayampi lacchāma kālena kālaṁ manāpike ghānena gandhe ghāyituṁ, mayampi lacchāma kālena kālaṁ manāpike jivhāya rase sāyituṁ, mayampi lacchāma kālena kālaṁ manāpike kāyena phoṭṭhabbe phusituṁ;	We too will get to see pleasing forms with the eye from time to time, we too will get to hear pleasing sounds with the ear from time to time, we too will get to smell pleasing odors with the nose from time to time, we too will get to taste pleasing flavors with the tongue from time to time, we too will get to touch pleasing tangibles with the body from time to time;
mayampi sakkatā garukatā mānitā pūjitā apacitā piṇḍāya carissāmā”ti.	we too will go for alms honored, respected, esteemed, revered, and venerated."
Ayañcarahi tesaṁ bhikkhūnaṁ antarākathā hoti vippakatā.	This was the unfinished discussion of those bhikkhus.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, emerging from seclusion in the evening, approached the kareri pavilion; having approached, he sat down on the prepared seat.
Nisajja kho bhagavā bhikkhū āmantesi:	Having sat down, the Blessed One addressed the bhikkhus:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	What discussion were you sitting engaged in just now, bhikkhus, and what was your unfinished conversation?
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:	"Here, sir, after our meal, having returned from the alms round, we were sitting together in the kareri pavilion when this discussion arose:
‘Piṇḍapātiko, āvuso, bhikkhu piṇḍāya caranto labhati kālena kālaṁ manāpike cakkhunā rūpe passituṁ, labhati kālena kālaṁ manāpike sotena sadde sotuṁ, labhati kālena kālaṁ manāpike ghānena gandhe ghāyituṁ, labhati kālena kālaṁ manāpike jivhāya rase sāyituṁ, labhati kālena kālaṁ manāpike kāyena phoṭṭhabbe phusituṁ.	'An alms-mendicant bhikkhu, friends, going for alms, gets to see pleasing forms with the eye from time to time, gets to hear pleasing sounds with the ear from time to time, gets to smell pleasing odors with the nose from time to time, gets to taste pleasing flavors with the tongue from time to time, gets to touch pleasing tangibles with the body from time to time.
Piṇḍapātiko, āvuso, bhikkhu sakkato garukato mānito pūjito apacito piṇḍāya carati.	An alms-mendicant bhikkhu, friends, goes for alms honored, respected, esteemed, revered, and venerated.
Handāvuso, mayampi piṇḍapātikā homa.	Come, friends, let us also be alms-mendicants.
Mayampi lacchāma kālena kālaṁ manāpike cakkhunā rūpe passituṁ …pe…	We too will get to see pleasing forms with the eye from time to time ...
kāyena phoṭṭhabbe phusituṁ.	touch pleasing tangibles with the body.
Mayampi sakkatā garukatā mānitā pūjitā apacitā piṇḍāya carissāmā’ti.	We too will go for alms honored, respected, esteemed, revered, and venerated.'
Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.	This was our unfinished discussion, sir, when the Blessed One arrived."
“Na khvetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe evarūpiṁ kathaṁ katheyyātha.	"This is not fitting for you, bhikkhus, as sons of good families who have gone forth out of faith from the household life to homelessness, that you should engage in such talk.
Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ—	When you have gathered together, bhikkhus, you should do one of two things—
dhammī vā kathā ariyo vā tuṇhībhāvo”ti.	either engage in talk about the Dhamma or maintain noble silence."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Piṇḍapātikassa bhikkhuno,	"For a bhikkhu living on alms,
Attabharassa anaññaposino;	Supporting himself, not supported by others;
Devā pihayanti tādino,	The gods long for such a one,
No ce saddasilokanissito”ti.	If he is not attached to praise and fame."
Aṭṭhamaṁ.	The eighth.

--- UD3.9: Sippasutta ---	UD3.9: The Skills Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's park.
Tena kho pana samayena sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:	Now at that time, after the meal, when several bhikkhus had returned from the alms round, they were sitting together in the pavilion when this discussion arose:
“ko nu kho, āvuso, sippaṁ jānāti?	"Who knows a skill, friends?
Ko kiṁ sippaṁ sikkhi?	Who learned what skill?
Kataraṁ sippaṁ sippānaṁ aggan”ti?	Which skill is the foremost of skills?"
Tatthekacce evamāhaṁsu:	Some said this:
“hatthisippaṁ sippānaṁ aggan”ti.	Elephant-skill is the foremost of skills.
Ekacce evamāhaṁsu:	Some said this:
“assasippaṁ sippānaṁ aggan”ti.	Horse-skill is the foremost of skills.
Ekacce evamāhaṁsu:	Some said this:
“rathasippaṁ sippānaṁ aggan”ti.	Chariot-skill is the foremost of skills.
Ekacce evamāhaṁsu:	Some said this:
“dhanusippaṁ sippānaṁ aggan”ti.	Archery is the foremost of skills.
Ekacce evamāhaṁsu:	Some said this:
“tharusippaṁ sippānaṁ aggan”ti.	Swordsmanship is the foremost of skills.
Ekacce evamāhaṁsu:	Some said this:
“muddāsippaṁ sippānaṁ aggan”ti.	Calculation is the foremost of skills.
Ekacce evamāhaṁsu:	Some said this:
“gaṇanāsippaṁ sippānaṁ aggan”ti.	Accounting is the foremost of skills.
Ekacce evamāhaṁsu:	Some said this:
“saṅkhānasippaṁ sippānaṁ aggan”ti.	Reckoning is the foremost of skills.
Ekacce evamāhaṁsu:	Some said this:
“lekhāsippaṁ sippānaṁ aggan”ti.	Writing is the foremost of skills.
Ekacce evamāhaṁsu:	Some said this:
“kāveyyasippaṁ sippānaṁ aggan”ti.	Poetry is the foremost of skills.
Ekacce evamāhaṁsu:	Some said this:
“lokāyatasippaṁ sippānaṁ aggan”ti.	Philosophy is the foremost of skills.
Ekacce evamāhaṁsu:	Some said this:
“khattavijjāsippaṁ sippānaṁ aggan”ti.	Warrior science is the foremost of skills.
Ayañcarahi tesaṁ bhikkhūnaṁ antarākathā hoti vippakatā.	This was the unfinished discussion of those bhikkhus.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, emerging from seclusion in the evening, approached the pavilion; having approached, he sat down on the prepared seat.
Nisajja kho bhagavā bhikkhū āmantesi:	Having sat down, the Blessed One addressed the bhikkhus:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	What discussion were you sitting engaged in just now, bhikkhus, and what was your unfinished conversation?
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ ayamantarākathā udapādi:	"Here, sir, after our meal, having returned from the alms round, we were sitting in the pavilion when this discussion arose:
‘ko nu kho, āvuso, sippaṁ jānāti?	'Who knows a skill, friends?
Ko kiṁ sippaṁ sikkhi?	Who learned what skill?
Kataraṁ sippaṁ sippānaṁ aggan’ti?	Which skill is the foremost of skills?'
Tatthekacce evamāhaṁsu:	Some said this:
‘hatthisippaṁ sippānaṁ aggan’ti.	'Elephant-skill is the foremost of skills.'
Ekacce evamāhaṁsu:	Some said this:
‘assasippaṁ sippānaṁ aggan’ti.	'Horse-skill is the foremost of skills.'
Ekacce evamāhaṁsu:	Some said this:
‘rathasippaṁ sippānaṁ aggan’ti.	'Chariot-skill is the foremost of skills.'
Ekacce evamāhaṁsu:	Some said this:
‘dhanusippaṁ sippānaṁ aggan’ti.	'Archery is the foremost of skills.'
Ekacce evamāhaṁsu:	Some said this:
‘tharusippaṁ sippānaṁ aggan’ti.	'Swordsmanship is the foremost of skills.'
Ekacce evamāhaṁsu:	Some said this:
‘muddāsippaṁ sippānaṁ aggan’ti.	'Calculation is the foremost of skills.'
Ekacce evamāhaṁsu:	Some said this:
‘gaṇanāsippaṁ sippānaṁ aggan’ti.	'Accounting is the foremost of skills.'
Ekacce evamāhaṁsu:	Some said this:
‘saṅkhānasippaṁ sippānaṁ aggan’ti.	'Reckoning is the foremost of skills.'
Ekacce evamāhaṁsu:	Some said this:
‘lekhāsippaṁ sippānaṁ aggan’ti.	'Writing is the foremost of skills.'
Ekacce evamāhaṁsu:	Some said this:
‘kāveyyasippaṁ sippānaṁ aggan’ti.	'Poetry is the foremost of skills.'
Ekacce evamāhaṁsu:	Some said this:
‘lokāyatasippaṁ sippānaṁ aggan’ti.	'Philosophy is the foremost of skills.'
Ekacce evamāhaṁsu:	Some said this:
‘khattavijjāsippaṁ sippānaṁ aggan’ti.	'Warrior science is the foremost of skills.'
Ayaṁ kho no, bhante, antarākathā hoti vippakatā, atha bhagavā anuppatto”ti.	This was our unfinished discussion, sir, when the Blessed One arrived."
“Na khvetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe evarūpiṁ kathaṁ katheyyātha.	"This is not fitting for you, bhikkhus, as sons of good families who have gone forth out of faith from the household life to homelessness, that you should engage in such talk.
Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ—	When you have gathered together, bhikkhus, you should do one of two things—
dhammī vā kathā ariyo vā tuṇhībhāvo”ti.	either engage in talk about the Dhamma or maintain noble silence."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Asippajīvī lahu atthakāmo,	"Not living by skills, swift, wanting the goal,
Yatindriyo sabbadhi vippamutto;	With senses restrained, everywhere liberated;
Anokasārī amamo nirāso,	Homeless, unselfish, desireless,
Hitvā mānaṁ ekacaro sa bhikkhū”ti.	Having abandoned conceit, he wanders alone—that bhikkhu."
Navamaṁ.	The ninth.

--- UD3.10: Lokasutta ---	UD3.10: The World Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.	At one time the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Bodhi tree, having just awakened.
Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.	Now at that time the Blessed One was sitting cross-legged for seven days experiencing the bliss of liberation.
Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṁ volokesi.	Then the Blessed One, after those seven days had passed, emerged from that concentration and surveyed the world with the eye of a Buddha.
Addasā kho bhagavā buddhacakkhunā volokento satte anekehi santāpehi santappamāne, anekehi ca pariḷāhehi pariḍayhamāne—	The Blessed One, surveying with the eye of a Buddha, saw beings tormented by many kinds of suffering, burning with many kinds of fever—
rāgajehipi, dosajehipi, mohajehipi.	with the fever of greed, with the fever of hatred, with the fever of delusion.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Ayaṁ loko santāpajāto,	"This world is tormented by suffering,
Phassapareto rogaṁ vadati attato;	Contact-stricken, it speaks of disease as self;
Yena yena hi maññati,	By whatever it conceives,
Tato taṁ hoti aññathā.	That becomes otherwise.
Aññathābhāvī bhavasatto loko,	The world attached to becoming is subject to becoming,
Bhavapareto bhavamevābhinandati;	Delighting in becoming, it delights in becoming;
Yadabhinandati taṁ bhayaṁ,	What it delights in, that is fearful,
Yassa bhāyati taṁ dukkhaṁ;	What it fears, that is suffering;
Bhavavippahānāya kho,	This holy life is lived
Panidaṁ brahmacariyaṁ vussati.	For the abandoning of becoming.
‘Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṁsu, sabbe te avippamuttā bhavasmā’ti vadāmi.	'Whatever recluses or brahmins claim liberation from becoming by becoming, all of them are not liberated from becoming,' I say.
‘Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṁsu, sabbe te anissaṭā bhavasmā’ti vadāmi.	'And whatever recluses or brahmins claim escape from becoming by non-becoming, all of them have not escaped from becoming,' I say.
Upadhiñhi paṭicca dukkhamidaṁ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo.	For it is in dependence on acquisitions that this suffering arises; with the complete destruction of all clinging, there is no arising of suffering.
Lokamimaṁ passa;	Behold this world;
puthū avijjāya paretā bhūtā bhūtaratā aparimuttā;	beings obstructed by ignorance, delighting in being, are not freed;
ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā dukkhā vipariṇāmadhammāti.	all states of being everywhere and in every way, all these states of being are impermanent, suffering, subject to change.
Evametaṁ yathābhūtaṁ,	Seeing this as it really is
Sammappaññāya passato;	With right wisdom;
Bhavataṇhā pahīyati,	Craving for becoming is abandoned,
Vibhavaṁ nābhinandati;	One does not delight in non-becoming;
Sabbaso taṇhānaṁ khayā,	With the complete destruction of all cravings,
Asesavirāganirodho nibbānaṁ.	Complete dispassion and cessation is Nibbāna.
Tassa nibbutassa bhikkhuno,	For that extinguished bhikkhu,
Anupādā punabbhavo na hoti;	There is no further becoming through clinging;
Abhibhūto māro vijitasaṅgāmo,	Māra is defeated, the battle is won,
Upaccagā sabbabhavāni tādī”ti.	Such a one has transcended all states of being."
Dasamaṁ.	The tenth.
Nandavaggo tatiyo.	The third chapter is the Nanda Chapter.
Tassuddānaṁ	The summary verse of that:
Kammaṁ nando yasojo ca,	Action, Nanda, Yasoja,
sāriputto ca kolito;	Sāriputta and Kolita;
Pilindo kassapo piṇḍo,	Pilinda, Kassapa, alms,
sippaṁ lokena te dasāti.	Skills, and the World—these ten.

+

Ud 4 Meghiya-vagga: Chapter 4 with Meghiya

+ all- all

• 4.1 - Ud 4.1 Meghiya
• 4.2 - Ud 4.2 Uddhata
• 4.3 - Ud 4.3 Gopālaka
• 4.4 - Ud 4.4 Yakkhapahāra
• 4.5 - Ud 4.5 Nāga
• 4.6 - Ud 4.6 Piṇḍola
• 4.7 - Ud 4.7 Sāriputta
• 4.8 - Ud 4.8 Sundarī
• 4.9 - Ud 4.9 Upasena
• 4.10 - Ud 4.10 Sāriputtaupasama

--- 4. Meghiyavagga ---

4. The Meghiya Chapter

* UD4.1: Meghiyasutta	* UD4.1: Meghiya Discourse
* UD4.2: Uddhatasutta	* UD4.2: Restless Discourse
* UD4.3: Gopālakasutta	* UD4.3: Cowherd Discourse
* UD4.4: Yakkhapahārasutta	* UD4.4: Yakkha's Attack Discourse
* UD4.5: Nāgasutta	* UD4.5: Elephant Discourse
* UD4.6: Piṇḍolasutta	* UD4.6: Piṇḍola Discourse
* UD4.7: Sāriputtasutta	* UD4.7: Sāriputta Discourse
* UD4.8: Sundarīsutta	* UD4.8: Sundarī Discourse
* UD4.9: Upasenasutta	* UD4.9: Upasena Discourse
* UD4.10: Sāriputtaupasamasutta	* UD4.10: Sāriputta's Peace Discourse

--- UD4.1: Meghiyasutta ---	UD4.1: Meghiya Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā cālikāyaṁ viharati cālike pabbate.	At one time the Blessed One was dwelling at Cālikā on Mount Cālikā.
Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti.	Now at that time the Venerable Meghiya was the Blessed One's attendant.
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā meghiyo bhagavantaṁ etadavoca:	Then the Venerable Meghiya approached the Blessed One; having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, the Venerable Meghiya said this to the Blessed One:
“icchāmahaṁ, bhante, jantugāmaṁ piṇḍāya pavisitun”ti.	I wish, sir, to enter Jantugāma for alms.
“Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.	Do now as you think fit, Meghiya.
Atha kho āyasmā meghiyo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisi.	Then the Venerable Meghiya, having robed himself in the morning and taken his bowl and robe, entered Jantugāma for alms.
Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkami.	Having wandered for alms in Jantugāma, after the meal, having returned from the alms round, he approached the bank of the river Kimikāḷā.
Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ manuññaṁ ramaṇīyaṁ.	The Venerable Meghiya, walking back and forth along the bank of the river Kimikāḷā, saw a mango grove that was inspiring, lovely, and delightful.
Disvānassa etadahosi:	Having seen it, this occurred to him:
“pāsādikaṁ vatidaṁ ambavanaṁ manuññaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya.	"This mango grove is truly inspiring, lovely, and delightful. This is indeed suitable for a son of good family who desires to strive, for striving.
Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā”ti.	If the Blessed One would permit me, I would come to this mango grove for striving."
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then the Venerable Meghiya approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca:	Sitting to one side, the Venerable Meghiya said this to the Blessed One:
“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisiṁ.	"Here, sir, having robed myself in the morning and taken my bowl and robe, I entered Jantugāma for alms.
Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkamiṁ.	Having wandered for alms in Jantugāma, after the meal, having returned from the alms round, I approached the bank of the river Kimikāḷā.
Addasaṁ kho ahaṁ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ manuññaṁ ramaṇīyaṁ.	I saw, sir, while walking back and forth along the bank of the river Kimikāḷā, a mango grove that was inspiring, lovely, and delightful.
Disvāna me etadahosi:	Having seen it, this occurred to me:
‘pāsādikaṁ vatidaṁ ambavanaṁ manuññaṁ ramaṇīyaṁ.	'This mango grove is truly inspiring, lovely, and delightful.
Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya.	This is indeed suitable for a son of good family who desires to strive, for striving.
Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā’ti.	If the Blessed One would permit me, I would come to this mango grove for striving.'
Sace maṁ, bhante, bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.	If, sir, the Blessed One permits me, I would go to that mango grove for striving."
Evaṁ vutte, bhagavā āyasmantaṁ meghiyaṁ etadavoca:	When this was said, the Blessed One said this to the Venerable Meghiya:
“āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti.	Wait awhile, Meghiya, I am alone until another bhikkhu comes.
Dutiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca:	A second time, the Venerable Meghiya said this to the Blessed One:
“bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa vā paticayo.	"For the Blessed One, sir, there is nothing further to be done, nothing to be added to what has been done.
Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paticayo.	But for me, sir, there is something further to be done, something to be added to what has been done.
Sace maṁ bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.	If the Blessed One permits me, I would go to that mango grove for striving."
Dutiyampi kho bhagavā āyasmantaṁ meghiyaṁ etadavoca:	A second time, the Blessed One said this to the Venerable Meghiya:
“āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti.	Wait awhile, Meghiya, I am alone until another bhikkhu comes.
Tatiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca:	A third time, the Venerable Meghiya said this to the Blessed One:
“bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa vā paticayo.	"For the Blessed One, sir, there is nothing further to be done, nothing to be added to what has been done.
Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paticayo.	But for me, sir, there is something further to be done, something to be added to what has been done.
Sace maṁ bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.	If the Blessed One permits me, I would go to that mango grove for striving."
“Padhānanti kho, meghiya, vadamānaṁ kinti vadeyyāma?	"Since you speak of striving, Meghiya, what can we say?
Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.	Do now as you think fit, Meghiya."
Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.	Then the Venerable Meghiya, rising from his seat, paid homage to the Blessed One, circumambulated him, and went to that mango grove; having gone, he entered that mango grove and sat down for the day's abiding at the foot of a certain tree.
Atha kho āyasmato meghiyassa tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ—	Now while the Venerable Meghiya was dwelling in that mango grove, mostly three kinds of unskillful thoughts arose, namely:
kāmavitakko, byāpādavitakko, vihiṁsāvitakko.	thoughts of sensuality, thoughts of ill-will, and thoughts of cruelty.
Atha kho āyasmato meghiyassa etadahosi:	Then this occurred to the Venerable Meghiya:
“acchariyaṁ vata bho, abbhutaṁ vata bho.	"It is wonderful, truly wonderful.
Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā.	Though I went forth from the household life to homelessness out of faith.
Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṁ—	Yet I am assailed by these three kinds of unskillful thoughts, namely:
kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkena”.	thoughts of sensuality, thoughts of ill-will, and thoughts of cruelty."
Atha kho āyasmā meghiyo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca:	Then the Venerable Meghiya, emerging from seclusion in the evening, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Meghiya said this to the Blessed One:
“idha mayhaṁ, bhante, tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ—	"Here, sir, while I was dwelling in that mango grove, mostly three kinds of unskillful thoughts arose, namely:
kāmavitakko, byāpādavitakko, vihiṁsāvitakko.	thoughts of sensuality, thoughts of ill-will, and thoughts of cruelty.
Tassa mayhaṁ, bhante, etadahosi:	This occurred to me, sir:
‘acchariyaṁ vata bho, abbhutaṁ vata bho.	'It is wonderful, truly wonderful.
Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā.	Though I went forth from the household life to homelessness out of faith.
Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṁ—	Yet I am assailed by these three kinds of unskillful thoughts, namely:
kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkena’”.	thoughts of sensuality, thoughts of ill-will, and thoughts of cruelty.'"
“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṁvattanti.	"For immature liberation of mind, Meghiya, five things lead to maturity.
Katame pañca?	What five?
Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.	Here, Meghiya, a bhikkhu has good friends, good companions, good comrades.
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ paṭhamo dhammo paripākāya saṁvattati.	For immature liberation of mind, Meghiya, this is the first thing that leads to maturity.
Puna caparaṁ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	Furthermore, Meghiya, a bhikkhu is virtuous, restrained with the restraint of the code of conduct, perfect in conduct and resort, seeing danger in the smallest faults, he trains by undertaking the training rules.
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ dutiyo dhammo paripākāya saṁvattati.	For immature liberation of mind, Meghiya, this is the second thing that leads to maturity.
Puna caparaṁ, meghiya, bhikkhu yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.	Furthermore, Meghiya, a bhikkhu gets at will, without difficulty, without trouble, talk that is truly effacing, helpful for opening the mind, leading exclusively to dispassion, to fading away, to cessation, to peace, to direct knowledge, to awakening, to Nibbāna, namely: talk on having few desires, talk on contentment, talk on seclusion, talk on non-association, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation.
Aparipākāya, meghiya, cetovimuttiyā ayaṁ tatiyo dhammo paripākāya saṁvattati.	For immature liberation of mind, Meghiya, this is the third thing that leads to maturity.
Puna caparaṁ, meghiya, bhikkhu āraddhavīriyo viharati, akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	Furthermore, Meghiya, a bhikkhu dwells with energy aroused for the abandoning of unskillful states and for undertaking skillful states, steady and firm in effort, not laying down the burden regarding skillful states.
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ catuttho dhammo paripākāya saṁvattati.	For immature liberation of mind, Meghiya, this is the fourth thing that leads to maturity.
Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	Furthermore, Meghiya, a bhikkhu is wise, possessing wisdom regarding arising and passing away, noble and penetrative, leading to the complete destruction of suffering.
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ pañcamo dhammo paripākāya saṁvattati.	For immature liberation of mind, Meghiya, this is the fifth thing that leads to maturity.
Aparipakkāya, meghiya, cetovimuttiyā ime pañca dhammā paripākāya saṁvattanti.	For immature liberation of mind, Meghiya, these five things lead to maturity.
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ sīlavā bhavissati, pātimokkhasaṁvarasaṁvuto viharissati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.	For one with good friends, Meghiya, with good companions, with good comrades, it is to be expected that he will be virtuous, restrained with the restraint of the code of conduct, perfect in conduct and resort, seeing danger in the smallest faults, he will train by undertaking the training rules.
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.	For one with good friends, Meghiya, with good companions, with good comrades, it is to be expected that he will get at will, without difficulty, without trouble, talk that is truly effacing, helpful for opening the mind, leading exclusively to dispassion, to fading away, to cessation, to peace, to direct knowledge, to awakening, to Nibbāna, namely: talk on having few desires, talk on contentment, talk on seclusion, talk on non-association, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation.
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ āraddhavīriyo viharissati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	For one with good friends, Meghiya, with good companions, with good comrades, it is to be expected that he will dwell with energy aroused for the abandoning of unskillful states and for undertaking skillful states, steady and firm in effort, not laying down the burden regarding skillful states.
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ paññavā bhavissati, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	For one with good friends, Meghiya, with good companions, with good comrades, it is to be expected that he will be wise, possessing wisdom regarding arising and passing away, noble and penetrative, leading to the complete destruction of suffering.
Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā—	And when, Meghiya, a bhikkhu is established in these five things, four further things should be developed—
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya.	the unattractive should be developed for the abandoning of lust, loving-kindness should be developed for the abandoning of ill-will, mindfulness of breathing should be developed for cutting off thinking, the perception of impermanence should be developed for the uprooting of the conceit 'I am.'
Aniccasaññino hi, meghiya, anattasaññā saṇṭhāti,	For one who perceives impermanence, Meghiya, the perception of not-self becomes established,
anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti.	one who perceives not-self attains the uprooting of the conceit 'I am,' Nibbāna in this very life."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Khuddā vitakkā sukhumā vitakkā,	"Little thoughts and subtle thoughts,
Anugatā manaso uppilāvā;	Following after mind, they agitate;
Ete avidvā manaso vitakke,	Not understanding these thoughts of mind,
Hurā huraṁ dhāvati bhantacitto.	One runs here and there with agitated mind.
Ete ca vidvā manaso vitakke,	But understanding these thoughts of mind,
Ātāpiyo saṁvaratī satīmā;	The ardent one, mindful, restrains them;
Anugate manaso uppilāve,	Following after mind, those agitations,
Asesamete pajahāsi buddho”ti.	The awakened one has completely abandoned them all."
Paṭhamaṁ.	The first.

--- UD4.2: Uddhatasutta ---	UD4.2: The Restless Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane.	At one time the Blessed One was dwelling at Kusinārā in the Sala Grove of the Mallas at Upavattana.
Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre araññakuṭikāyaṁ viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.	Now at that time several bhikkhus were dwelling not far from the Blessed One in a forest hut, restless, unruly, fickle, talkative, loose in speech, unmindful, lacking clear comprehension, unconcentrated, scattered in mind, with uncontrolled faculties.
Addasā kho bhagavā te sambahule bhikkhū avidūre araññakuṭikāyaṁ viharante uddhate unnaḷe capale mukhare vikiṇṇavāce muṭṭhassatino asampajāne asamāhite vibbhantacitte pākatindriye.	The Blessed One saw those several bhikkhus dwelling not far away in a forest hut, restless, unruly, fickle, talkative, loose in speech, unmindful, lacking clear comprehension, unconcentrated, scattered in mind, with uncontrolled faculties.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Arakkhitena kāyena,	"With body unguarded,
micchādiṭṭhihatena ca;	And overcome by wrong view;
Thinamiddhābhibhūtena,	Overcome by sloth and torpor,
vasaṁ mārassa gacchati.	One comes under Māra's power.
Tasmā rakkhitacittassa,	Therefore, with mind well-guarded,
sammāsaṅkappagocaro;	With right intention as one's domain;
Sammādiṭṭhipurekkhāro,	With right view leading the way,
ñatvāna udayabbayaṁ;	Knowing arising and passing away;
Thinamiddhābhibhū bhikkhu,	A bhikkhu who has overcome sloth and torpor
sabbā duggatiyo jahe”ti.	Should abandon all bad destinations."
Dutiyaṁ.	The second.

--- UD4.3: Gopālakasutta ---	UD4.3: The Cowherd Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.	At one time the Blessed One was wandering on a walking tour in Kosala with a large community of bhikkhus.
Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, leaving the road, approached the foot of a certain tree; having approached, he sat down on the prepared seat.
Atha kho aññataro gopālako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then a certain cowherd approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnaṁ kho taṁ gopālakaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.	The Blessed One instructed, urged, roused, and gladdened that cowherd sitting to one side with a talk on Dhamma.
Atha kho so gopālako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca:	Then that cowherd, having been instructed, urged, roused, and gladdened by the Blessed One with a talk on Dhamma, said this to the Blessed One:
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.	May the Blessed One consent to tomorrow's meal, sir, together with the community of bhikkhus.
Adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One consented by silence.
Atha kho so gopālako bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	Then that cowherd, understanding the Blessed One's consent, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.
Atha kho so gopālako tassā rattiyā accayena sake nivesane pahūtaṁ appodakapāyāsaṁ paṭiyādāpetvā navañca sappiṁ bhagavato kālaṁ ārocesi:	Then that cowherd, after that night had passed, having prepared much milk-rice without water and fresh ghee in his own dwelling, announced the time to the Blessed One:
“kālo, bhante, niṭṭhitaṁ bhattan”ti.	It is time, sir, the meal is ready.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena tassa gopālakassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, having robed himself in the morning and taken his bowl and robe, together with the community of bhikkhus, approached that cowherd's dwelling; having approached, he sat down on the prepared seat.
Atha kho so gopālako buddhappamukhaṁ bhikkhusaṅghaṁ appodakapāyāsena navena ca sappinā sahatthā santappesi sampavāresi.	Then that cowherd personally served and satisfied the community of bhikkhus headed by the Buddha with milk-rice without water and fresh ghee.
Atha kho so gopālako bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.	Then that cowherd, when the Blessed One had finished eating and had removed his hand from the bowl, taking a low seat, sat down to one side.
Ekamantaṁ nisinnaṁ kho taṁ gopālakaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.	The Blessed One, having instructed, urged, roused, and gladdened that cowherd sitting to one side with a talk on Dhamma, rose from his seat and departed.
Atha kho acirapakkantassa bhagavato taṁ gopālakaṁ aññataro puriso sīmantarikāya jīvitā voropesi.	Then, not long after the Blessed One had departed, a certain man killed that cowherd at the boundary.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Then several bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said this to the Blessed One:
“yena, bhante, gopālakena ajja buddhappamukho bhikkhusaṅgho appodakapāyāsena navena ca sappinā sahatthā santappito sampavārito so kira, bhante, gopālako aññatarena purisena sīmantarikāya jīvitā voropito”ti.	That cowherd, sir, who today personally served and satisfied the community of bhikkhus headed by the Buddha with milk-rice without water and fresh ghee, has been killed by a certain man at the boundary.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Diso disaṁ yaṁ taṁ kayirā,	"Whatever one would do to another,
verī vā pana verinaṁ;	Or an enemy to an enemy;
Micchāpaṇihitaṁ cittaṁ,	A wrongly directed mind
pāpiyo naṁ tato kare”ti.	Would do worse than that."
Tatiyaṁ.	The third.

--- UD4.4: Yakkhapahārasutta ---	UD4.4: The Yakkha's Attack Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, Kalandaka's feeding ground.
Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno kapotakandarāyaṁ viharanti.	Now at that time the Venerable Sāriputta and the Venerable Mahāmoggallāna were dwelling at Kapotakandarā.
Tena kho pana samayena āyasmā sāriputto juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinno hoti aññataraṁ samādhiṁ samāpajjitvā.	Now at that time, on a moonlit night, the Venerable Sāriputta was sitting in the open air with freshly shaved head, having entered a certain concentration.
Tena kho pana samayena dve yakkhā sahāyakā uttarāya disāya dakkhiṇaṁ disaṁ gacchanti kenacideva karaṇīyena.	Now at that time two yakkhas who were friends were going from the northern direction to the southern direction on some business.
Addasaṁsu kho te yakkhā āyasmantaṁ sāriputtaṁ juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinnaṁ.	Those yakkhas saw the Venerable Sāriputta sitting in the open air on a moonlit night with freshly shaved head.
Disvāna eko yakkho dutiyaṁ yakkhaṁ etadavoca:	Having seen him, one yakkha said to the other yakkha:
“paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti.	It occurs to me, friend, to give this recluse a blow on the head.
Evaṁ vutte, so yakkho taṁ yakkhaṁ etadavoca:	When this was said, that yakkha said to the yakkha:
“alaṁ, samma, mā samaṇaṁ āsādesi.	"Enough, friend, do not attack the recluse.
Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.	That recluse is excellent, friend, of great psychic power and great might."
Dutiyampi kho so yakkho taṁ yakkhaṁ etadavoca:	A second time, that yakkha said to the yakkha:
“paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti.	It occurs to me, friend, to give this recluse a blow on the head.
Dutiyampi kho so yakkho taṁ yakkhaṁ etadavoca:	A second time, that yakkha said to the yakkha:
“alaṁ, samma, mā samaṇaṁ āsādesi.	"Enough, friend, do not attack the recluse.
Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.	That recluse is excellent, friend, of great psychic power and great might."
Tatiyampi kho so yakkho taṁ yakkhaṁ etadavoca:	A third time, that yakkha said to the yakkha:
“paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti.	It occurs to me, friend, to give this recluse a blow on the head.
Tatiyampi kho so yakkho taṁ yakkhaṁ etadavoca:	A third time, that yakkha said to the yakkha:
“alaṁ, samma, mā samaṇaṁ āsādesi.	"Enough, friend, do not attack the recluse.
Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.	That recluse is excellent, friend, of great psychic power and great might."
Atha kho so yakkho taṁ yakkhaṁ anādiyitvā āyasmato sāriputtattherassa sīse pahāraṁ adāsi.	Then that yakkha, not heeding that yakkha, gave the Venerable Sāriputta a blow on the head.
Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṁ vā aḍḍhaṭṭhamaratanaṁ vā nāgaṁ osādeyya, mahantaṁ vā pabbatakūṭaṁ padāleyya.	So great was the blow that it could have felled an elephant seven or seven and a half cubits tall, or split a great mountain peak.
Atha ca pana so yakkho “ḍayhāmi ḍayhāmī”ti vatvā tattheva mahānirayaṁ apatāsi.	Then that yakkha, crying "I burn! I burn!" fell right there into the great hell.
Addasā kho āyasmā mahāmoggallāno dibbena cakkhunā visuddhena atikkantamānusakena tena yakkhena āyasmato sāriputtattherassa sīse pahāraṁ dīyamānaṁ.	The Venerable Mahāmoggallāna saw with the divine eye, purified and surpassing the human, that yakkha giving the Venerable Sāriputta a blow on the head.
Disvā yena āyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca:	Having seen this, he approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta:
“kacci te, āvuso, khamanīyaṁ, kacci yāpanīyaṁ, kacci na kiñci dukkhan”ti?	I hope you are well, friend, I hope you are comfortable, I hope you have no pain?
“Khamanīyaṁ me, āvuso moggallāna, yāpanīyaṁ me, āvuso moggallāna;	"I am well, friend Moggallāna, I am comfortable, friend Moggallāna;
api ca me sīsaṁ thokaṁ dukkhan”ti.	but my head hurts a little."
“Acchariyaṁ, āvuso sāriputta, abbhutaṁ, āvuso sāriputta.	"It is wonderful, friend Sāriputta, it is marvelous, friend Sāriputta.
Yāva mahiddhiko āyasmā sāriputto mahānubhāvo.	How great is the psychic power of the Venerable Sāriputta, how great his might.
Idha te, āvuso sāriputta, aññataro yakkho sīse pahāraṁ adāsi.	Just now, friend Sāriputta, a certain yakkha gave you a blow on the head.
Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṁ vā aḍḍhaṭṭhamaratanaṁ vā nāgaṁ osādeyya, mahantaṁ vā pabbatakūṭaṁ padāleyya, atha ca panāyasmā sāriputto evamāha:	So great was the blow that it could have felled an elephant seven or seven and a half cubits tall, or split a great mountain peak, yet the Venerable Sāriputta says:
‘khamanīyaṁ me, āvuso moggallāna, yāpanīyaṁ me, āvuso moggallāna;	'I am well, friend Moggallāna, I am comfortable, friend Moggallāna;
api ca me sīsaṁ thokaṁ dukkhan’”ti.	but my head hurts a little.'"
“Acchariyaṁ, āvuso moggallāna, abbhutaṁ, āvuso moggallāna.	"It is wonderful, friend Moggallāna, it is marvelous, friend Moggallāna.
Yāva mahiddhiko āyasmā mahāmoggallāno mahānubhāvo yatra hi nāma yakkhampi passissati.	How great is the psychic power of the Venerable Mahāmoggallāna, how great his might, that he can even see a yakkha.
Mayaṁ panetarahi paṁsupisācakampi na passāmā”ti.	As for us, we cannot even see a mud-goblin."
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṁ ubhinnaṁ mahānāgānaṁ imaṁ evarūpaṁ kathāsallāpaṁ.	The Blessed One heard with the divine ear-element, purified and surpassing the human, this conversation between those two great beings.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Yassa selūpamaṁ cittaṁ,	"Whose mind is like a rock,
ṭhitaṁ nānupakampati;	Steady, unshakeable;
Virattaṁ rajanīyesu,	Dispassionate toward things that arouse passion,
kopaneyye na kuppati;	Not angered by things that provoke anger;
Yassevaṁ bhāvitaṁ cittaṁ,	When the mind is developed thus,
kuto taṁ dukkhamessatī”ti.	From where could suffering come?"
Catutthaṁ.	The fourth.

--- UD4.5: Nāgasutta ---	UD4.5: The Elephant Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.	At one time the Blessed One was dwelling at Kosambi in Ghosita's monastery.
Tena kho pana samayena bhagavā ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi.	Now at that time the Blessed One was living crowded by bhikkhus, bhikkhunis, lay male followers, lay female followers, kings, royal ministers, sectarians, and disciples of sectarians.
Ākiṇṇo dukkhaṁ na phāsu viharati.	Living crowded, he dwelt uncomfortably, not at ease.
Atha kho bhagavato etadahosi:	Then this occurred to the Blessed One:
“ahaṁ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi.	"I am now living crowded by bhikkhus, bhikkhunis, lay male followers, lay female followers, kings, royal ministers, sectarians, and disciples of sectarians.
Ākiṇṇo dukkhaṁ na phāsu viharāmi.	Living crowded, I dwell uncomfortably, not at ease.
Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan”ti.	What if I were to dwell alone, withdrawn from the group?"
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi.	Then the Blessed One, having robed himself in the morning and taken his bowl and robe, entered Kosambi for alms.
Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhākaṁ anapaloketvā bhikkhusaṅghaṁ eko adutiyo yena pālileyyakaṁ tena cārikaṁ pakkāmi.	Having wandered for alms in Kosambi, after the meal, having returned from the alms round, he personally put away his lodging, took his bowl and robe, and without informing his attendant, without taking leave of the community of bhikkhus, set out alone without a companion on a walking tour toward Pālileyyaka.
Anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari.	Traveling by stages, he reached Pālileyyaka.
Tatra sudaṁ bhagavā pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle.	There the Blessed One dwelt at Pālileyyaka in the protected forest grove at the foot of an auspicious sal tree.
Aññataropi kho hatthināgo ākiṇṇo viharati hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi. Chinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti.	A certain bull elephant was also living crowded by elephants, female elephants, young elephants, and baby elephants. He ate grass with the tips cut off, and they ate his broken-off branches; he drank muddy water, and when he went down to bathe, the female elephants bumped against his body as they passed.
Ākiṇṇo dukkhaṁ na phāsu viharati.	Living crowded, he dwelt uncomfortably, not at ease.
Atha kho tassa hatthināgassa etadahosi:	Then this occurred to that bull elephant:
“ahaṁ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti, ākiṇṇo dukkhaṁ na phāsu viharāmi.	"I am now living crowded by elephants, female elephants, young elephants, and baby elephants, I eat grass with the tips cut off, and they eat my broken-off branches; I drink muddy water, and when I go down to bathe, the female elephants bump against my body as they pass; living crowded, I dwell uncomfortably, not at ease.
Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan”ti.	What if I were to dwell alone, withdrawn from the herd?"
Atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṁ rakkhitavanasaṇḍo bhaddasālamūlaṁ yena bhagavā tenupasaṅkami.	Then that bull elephant, leaving the herd, went to Pālileyyaka, to the protected forest grove, to the foot of the auspicious sal tree where the Blessed One was.
Tatra sudaṁ so hatthināgo yasmiṁ padese bhagavā viharati taṁ padesaṁ appaharitaṁ karoti, soṇḍāya ca bhagavato pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti.	There that bull elephant kept the area where the Blessed One was dwelling clear, and with his trunk he provided drinking water and washing water for the Blessed One.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	Then to the Blessed One, gone into solitude and seclusion, this reflection arose:
“ahaṁ kho pubbe ākiṇṇo vihāsiṁ bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, ākiṇṇo dukkhaṁ na phāsu vihāsiṁ.	"Previously I was living crowded by bhikkhus, bhikkhunis, lay male followers, lay female followers, kings, royal ministers, sectarians, and disciples of sectarians; living crowded, I dwelt uncomfortably, not at ease.
Somhi etarahi anākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, anākiṇṇo sukhaṁ phāsu viharāmī”ti.	Now I am living uncrowded by bhikkhus, bhikkhunis, lay male followers, lay female followers, kings, royal ministers, sectarians, and disciples of sectarians; living uncrowded, I dwell comfortably at ease."
Tassapi kho hatthināgassa evaṁ cetaso parivitakko udapādi:	This reflection also arose in that bull elephant:
“ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu, ākiṇṇo dukkhaṁ na phāsu vihāsiṁ.	"Previously I was living crowded by elephants, female elephants, young elephants, and baby elephants, I ate grass with the tips cut off, and they ate my broken-off branches; I drank muddy water, and when I went down to bathe, the female elephants bumped against my body as they passed; living crowded, I dwelt uncomfortably, not at ease.
Somhi etarahi anākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo na kāyaṁ upanighaṁsantiyo gacchanti, anākiṇṇo sukhaṁ phāsu viharāmī”ti.	Now I am living uncrowded by elephants, female elephants, young elephants, and baby elephants, I eat grass with uncut tips, and they do not eat my broken-off branches; I drink clear water, and when I go down to bathe, the female elephants do not bump against my body as they pass; living uncrowded, I dwell comfortably at ease."
Atha kho bhagavā attano ca pavivekaṁ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding his own seclusion and knowing with his mind the mental reflection of that bull elephant, on that occasion uttered this inspired utterance:
“Etaṁ nāgassa nāgena,	"This accords with that—elephant with elephant,
īsādantassa hatthino;	The tusker with tusks like chariot poles;
Sameti cittaṁ cittena,	Mind agrees with mind,
yadeko ramatī mano”ti.	That the solitary delights in solitude."
Pañcamaṁ.	The fifth.

--- UD4.6: Piṇḍolasutta ---	UD4.6: The Piṇḍola Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's park.
Tena kho pana samayena āyasmā piṇḍolabhāradvājo bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya āraññiko piṇḍapātiko paṁsukūliko tecīvariko appiccho santuṭṭho pavivitto asaṁsaṭṭho āraddhavīriyo dhutavādo adhicittamanuyutto.	Now at that time the Venerable Piṇḍolabhāradvāja was sitting not far from the Blessed One, cross-legged with body erect, a forest dweller, an alms-mendicant, a rag-robe wearer, a triple-robe wearer, of few desires, content, secluded, unassociated, energetic, advocating the austere practices, devoted to the higher mind.
Addasā kho bhagavā āyasmantaṁ piṇḍolabhāradvājaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya āraññikaṁ piṇḍapātikaṁ paṁsukūlikaṁ tecīvarikaṁ appicchaṁ santuṭṭhaṁ pavivittaṁ asaṁsaṭṭhaṁ āraddhavīriyaṁ dhutavādaṁ adhicittamanuyuttaṁ.	The Blessed One saw the Venerable Piṇḍolabhāradvāja sitting not far away, cross-legged with body erect, a forest dweller, an alms-mendicant, a rag-robe wearer, a triple-robe wearer, of few desires, content, secluded, unassociated, energetic, advocating the austere practices, devoted to the higher mind.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Anūpavādo anūpaghāto,	"Not reviling, not harming,
Pātimokkhe ca saṁvaro;	Restraint according to the code of conduct;
Mattaññutā ca bhattasmiṁ,	Moderation in food,
Pantañca sayanāsanaṁ;	Secluded dwelling place;
Adhicitte ca āyogo,	Devotion to the higher mind,
Etaṁ buddhāna sāsanan”ti.	This is the teaching of the Buddhas."
Chaṭṭhaṁ.	The sixth.

--- UD4.7: Sāriputtasutta ---	UD4.7: The Sāriputta Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's park.
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya appiccho santuṭṭho pavivitto asaṁsaṭṭho āraddhavīriyo adhicittamanuyutto.	Now at that time the Venerable Sāriputta was sitting not far from the Blessed One, cross-legged with body erect, of few desires, content, secluded, unassociated, energetic, devoted to the higher mind.
Addasā kho bhagavā āyasmantaṁ sāriputtaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya appicchaṁ santuṭṭhaṁ pavivittaṁ asaṁsaṭṭhaṁ āraddhavīriyaṁ adhicittamanuyuttaṁ.	The Blessed One saw the Venerable Sāriputta sitting not far away, cross-legged with body erect, of few desires, content, secluded, unassociated, energetic, devoted to the higher mind.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Adhicetaso appamajjato,	"For one devoted to the higher mind, not negligent,
Munino monapathesu sikkhato;	A sage training in the paths of sagehood;
Sokā na bhavanti tādino,	No sorrows exist for such a one,
Upasantassa sadā satīmato”ti.	Peaceful, always mindful."
Sattamaṁ.	The seventh.

--- UD4.8: Sundarīsutta ---	UD4.8: The Sundarī Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's park.
Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	Now at that time the Blessed One was honored, respected, esteemed, revered, and venerated, a recipient of robes, alms food, lodgings, and medicines for the sick.
Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	The community of bhikkhus was also honored, respected, esteemed, revered, and venerated, recipients of robes, alms food, lodgings, and medicines for the sick.
Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	But the wanderers of other sects were not honored, not respected, not esteemed, not revered, not venerated, not recipients of robes, alms food, lodgings, and medicines for the sick.
Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṁ asahamānā bhikkhusaṅghassa ca yena sundarī paribbājikā tenupasaṅkamiṁsu; upasaṅkamitvā sundariṁ paribbājikaṁ etadavocuṁ:	Then those wanderers of other sects, unable to bear the honor paid to the Blessed One and to the community of bhikkhus, approached the female wanderer Sundarī; having approached, they said this to the female wanderer Sundarī:
“ussahasi tvaṁ, bhagini, ñātīnaṁ atthaṁ kātun”ti?	Are you able, sister, to do something for the benefit of your kinsmen?
“Kyāhaṁ, ayyā, karomi?	"What should I do, venerable sirs?
Kiṁ mayā na sakkā kātuṁ?	What am I not able to do?
Jīvitampi me pariccattaṁ ñātīnaṁ atthāyā”ti.	Even my life is given up for the benefit of my kinsmen."
“Tena hi, bhagini, abhikkhaṇaṁ jetavanaṁ gacchāhī”ti.	Then, sister, go frequently to Jeta's Grove.
“Evaṁ, ayyā”ti kho sundarī paribbājikā tesaṁ aññatitthiyānaṁ paribbājakānaṁ paṭissutvā abhikkhaṇaṁ jetavanaṁ agamāsi.	"Yes, venerable sirs," the female wanderer Sundarī replied to those wanderers of other sects and went frequently to Jeta's Grove.
Yadā te aññiṁsu aññatitthiyā paribbājakā:	When those wanderers of other sects knew:
“vodiṭṭhā kho sundarī paribbājikā bahujanena abhikkhaṇaṁ jetavanaṁ gacchantī”ti.	The female wanderer Sundarī has been seen by many people going frequently to Jeta's Grove.
Atha naṁ jīvitā voropetvā tattheva jetavanassa parikhākūpe nikkhipitvā yena rājā pasenadi kosalo tenupasaṅkamiṁsu; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavocuṁ:	Then they killed her and buried her right there in the excavated ditch of Jeta's Grove, and approached King Pasenadi of Kosala; having approached, they said this to King Pasenadi of Kosala:
“yā sā, mahārāja, sundarī paribbājikā; sā no na dissatī”ti.	That female wanderer Sundarī, great king, is not to be seen by us.
“Kattha pana tumhe āsaṅkathā”ti?	Where do you suspect her to be?
“Jetavane, mahārājā”ti.	In Jeta's Grove, great king.
“Tena hi jetavanaṁ vicinathā”ti.	Then search Jeta's Grove.
Atha kho te aññatitthiyā paribbājakā jetavanaṁ vicinitvā yathānikkhittaṁ parikhākūpā uddharitvā mañcakaṁ āropetvā sāvatthiṁ pavesetvā rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā manusse ujjhāpesuṁ:	Then those wanderers of other sects searched Jeta's Grove, dug her up from the ditch where she had been buried, put her on a litter, brought her into Sāvatthi, and going from street to street, from crossroads to crossroads, they roused the people:
“Passathāyyā samaṇānaṁ sakyaputtiyānaṁ kammaṁ.	"See, sirs, the deed of the recluses, followers of the Sakyan son.
Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino.	These recluses, followers of the Sakyan son, are shameless, immoral, evil in conduct, liars, not celibate.
Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti.	These claim to be righteous in conduct, equal in conduct, celibate, truth-speakers, virtuous, of good character.
Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ.	There is no recluseship in them, there is no brahminhood in them.
Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ.	Lost is their recluseship, lost is their brahminhood.
Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ?	Where is their recluseship, where is their brahminhood?
Apagatā ime sāmaññā, apagatā ime brahmaññā.	Gone from recluseship are they, gone from brahminhood are they.
Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī”ti.	How could a man, having done a man's deed, take a woman's life?"
Tena kho pana samayena sāvatthiyaṁ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti:	Now at that time the people of Sāvatthi, seeing the bhikkhus, abused, reviled, annoyed, and harassed them with harsh, rough words:
“Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino.	"These recluses, followers of the Sakyan son, are shameless, immoral, evil in conduct, liars, not celibate.
Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti.	These claim to be righteous in conduct, equal in conduct, celibate, truth-speakers, virtuous, of good character.
Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ.	There is no recluseship in them, there is no brahminhood in them.
Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ.	Lost is their recluseship, lost is their brahminhood.
Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ?	Where is their recluseship, where is their brahminhood?
Apagatā ime sāmaññā, apagatā ime brahmaññā.	Gone from recluseship are they, gone from brahminhood are they.
Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī”ti.	How could a man, having done a man's deed, take a woman's life?"
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu.	Then several bhikkhus, having robed themselves in the morning and taken their bowls and robes, entered Sāvatthi for alms.
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Having wandered for alms in Sāvatthi, after the meal, having returned from the alms round, they approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said this to the Blessed One:
“Etarahi, bhante, sāvatthiyaṁ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti:	"At present, sir, the people of Sāvatthi, seeing the bhikkhus, abuse, revile, annoy, and harass them with harsh, rough words:
‘alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino.	'These recluses, followers of the Sakyan son, are shameless, immoral, evil in conduct, liars, not celibate.
Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti.	These claim to be righteous in conduct, equal in conduct, celibate, truth-speakers, virtuous, of good character.
Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ.	There is no recluseship in them, there is no brahminhood in them.
Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ.	Lost is their recluseship, lost is their brahminhood.
Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ?	Where is their recluseship, where is their brahminhood?
Apagatā ime sāmaññā, apagatā ime brahmaññā.	Gone from recluseship are they, gone from brahminhood are they.
Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī’”ti.	How could a man, having done a man's deed, take a woman's life?'"
“Neso, bhikkhave, saddo ciraṁ bhavissati sattāhameva bhavissati. Sattāhassa accayena antaradhāyissati.	"This noise will not last long, bhikkhus, it will last only seven days. After seven days it will disappear.
Tena hi, bhikkhave, ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti, te tumhe imāya gāthāya paṭicodetha:	Therefore, bhikkhus, when people seeing the bhikkhus abuse, revile, annoy, and harass them with harsh, rough words, you should reply to them with this verse:
‘Abhūtavādī nirayaṁ upeti,	'One who speaks falsely goes to hell,
Yo vāpi katvā na karomi cāha;	As does one who having done says "I did not do";
Ubhopi te pecca samā bhavanti,	Both of these become equal after death,
Nihīnakammā manujā paratthā’”ti.	People of base deeds in the other world.'"
Atha kho te bhikkhū bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti te imāya gāthāya paṭicodenti:	Then those bhikkhus, having learned this verse in the presence of the Blessed One, replied to people who, seeing the bhikkhus, abused, reviled, annoyed, and harassed them with harsh, rough words, with this verse:
“Abhūtavādī nirayaṁ upeti,	"One who speaks falsely goes to hell,
Yo vāpi katvā na karomi cāha;	As does one who having done says 'I did not do';
Ubhopi te pecca samā bhavanti,	Both of these become equal after death,
Nihīnakammā manujā paratthā”ti.	People of base deeds in the other world."
Manussānaṁ etadahosi:	This occurred to the people:
“akārakā ime samaṇā sakyaputtiyā, nayimehi kataṁ, sapantime samaṇā sakyaputtiyā”ti.	These recluses, followers of the Sakyan son, are innocent, this was not done by them, these recluses, followers of the Sakyan son, are taking an oath.
Neva so saddo ciraṁ ahosi. Sattāhameva ahosi. Sattāhassa accayena antaradhāyi.	That noise did not last long. It lasted only seven days. After seven days it disappeared.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavato etadavocuṁ:	Then several bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said this to the Blessed One:
“Acchariyaṁ, bhante, abbhutaṁ, bhante.	"It is wonderful, sir, it is marvelous, sir.
Yāva subhāsitañcidaṁ, bhante, bhagavatā:	How well-spoken this was by the Blessed One:
‘neso, bhikkhave, saddo ciraṁ bhavissati. Sattāhameva bhavissati. Sattāhassa accayena antaradhāyissatī’ti.	'This noise will not last long, bhikkhus. It will last only seven days. After seven days it will disappear.'
Antarahito so, bhante, saddo”ti.	That noise has disappeared, sir."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Tudanti vācāya janā asaññatā,	"Unrestrained people pierce with words,
Sarehi saṅgāmagataṁva kuñjaraṁ;	Like arrows shot at an elephant in battle;
Sutvāna vākyaṁ pharusaṁ udīritaṁ,	Hearing harsh speech uttered,
Adhivāsaye bhikkhu aduṭṭhacitto”ti.	A bhikkhu should endure it with mind unangered."
Aṭṭhamaṁ.	The eighth.

--- UD4.9: Upasenasutta ---	UD4.9: The Upasena Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, Kalandaka's feeding ground.
Atha kho āyasmato upasenassa vaṅgantaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	Then to the Venerable Upasena Vaṅgantaputta, gone into solitude and seclusion, this reflection arose:
“lābhā vata me, suladdhaṁ vata me,	"A gain it is for me, well-gained it is for me,
satthā ca me bhagavā arahaṁ sammāsambuddho;	that my Teacher is the Blessed One, an Arahant, a Perfectly Awakened One;
svākkhāte camhi dhammavinaye agārasmā anagāriyaṁ pabbajito;	that I have gone forth from the household life to homelessness in the well-proclaimed Dhamma and discipline;
sabrahmacārino ca me sīlavanto kalyāṇadhammā;	that my fellow practitioners in the holy life are virtuous, of good character;
sīlesu camhi paripūrakārī;	that I am a fulfiller of the virtues;
susamāhito camhi ekaggacitto;	that I am well-concentrated, unified in mind;
arahā camhi khīṇāsavo;	that I am an Arahant with defilements destroyed;
mahiddhiko camhi mahānubhāvo.	that I have great psychic power and great might.
Bhaddakaṁ me jīvitaṁ, bhaddakaṁ maraṇan”ti.	Good is my life, good is my death."
Atha kho bhagavā āyasmato upasenassa vaṅgantaputtassa cetasā cetoparivitakkamaññāya tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing with his mind the mental reflection of the Venerable Upasena Vaṅgantaputta, on that occasion uttered this inspired utterance:
“Yaṁ jīvitaṁ na tapati,	"For whom life does not torment,
maraṇante na socati;	Who does not grieve at death's approach;
Sa ve diṭṭhapado dhīro,	That wise one who has seen the path,
sokamajjhe na socati.	Does not grieve in the midst of grief.
Ucchinnabhavataṇhassa,	For a bhikkhu whose craving for becoming is cut off,
santacittassa bhikkhuno;	Whose mind is peaceful;
Vikkhīṇo jātisaṁsāro,	Destroyed is the round of rebirths,
natthi tassa punabbhavo”ti.	There is no further becoming for him."
Navamaṁ.	The ninth.

--- UD4.10: Sāriputtaupasamasutta ---	UD4.10: Sāriputta's Peace Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's park.
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano upasamaṁ paccavekkhamāno.	Now at that time the Venerable Sāriputta was sitting not far from the Blessed One, cross-legged with body erect, reviewing his own peace.
Addasā kho bhagavā āyasmantaṁ sāriputtaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano upasamaṁ paccavekkhamānaṁ.	The Blessed One saw the Venerable Sāriputta sitting not far away, cross-legged with body erect, reviewing his own peace.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Upasantasantacittassa,	"For one whose mind is peaceful and calm,
netticchinnassa bhikkhuno;	A bhikkhu whose stream is cut off;
Vikkhīṇo jātisaṁsāro,	Destroyed is the round of rebirths,
mutto so mārabandhanā”ti.	He is freed from Māra's bonds."
Dasamaṁ.	The tenth.
Meghiyavaggo catuttho.	The fourth chapter is the Meghiya Chapter.
Tassuddānaṁ	The summary verse of that:
Meghiyo uddhatā gopālo,	Meghiya, the restless one, the cowherd,
yakkho nāgena pañcamaṁ;	The yakkha, the elephant as the fifth;
Piṇḍolo sāriputto ca,	Piṇḍola, Sāriputta,
sundarī bhavati aṭṭhamaṁ;	Sundarī is the eighth;
Upaseno vaṅgantaputto,	Upasena Vaṅgantaputta,
sāriputto ca te dasāti.	And Sāriputta—these ten.

+

Ud 5 Soṇa-vagga: Chapter 5 with Soṇa

+ all- all

• 5.1 - Ud 5.1 Piyatara
• 5.2 - Ud 5.2 Appāyuka
• 5.3 - Ud 5.3 Suppabuddhakuṭṭhi
• 5.4 - Ud 5.4 Kumāraka
• 5.5 - Ud 5.5 Uposatha
• 5.6 - Ud 5.6 Soṇa
• 5.7 - Ud 5.7 Kaṅkhārevata
• 5.8 - Ud 5.8 Saṅghabheda
• 5.9 - Ud 5.9 Sadhāyamāna
• 5.10 - Ud 5.10 Cūḷapanthaka

--- 5. Soṇavagga ---

5. The Soṇa Chapter

* UD5.1: Piyatarasutta	* UD5.1: The More Dear Discourse
* UD5.2: Appāyukasutta	* UD5.2: The Short-lived Discourse
* UD5.3: Suppabuddhakuṭṭhisutta	* UD5.3: Suppabuddha the Leper Discourse
* UD5.4: Kumārakasutta	* UD5.4: The Boys Discourse
* UD5.5: Uposathasutta	* UD5.5: The Observance Day Discourse
* UD5.6: Soṇasutta	* UD5.6: The Soṇa Discourse
* UD5.7: Kaṅkhārevatasutta	* UD5.7: The Doubting Revata Discourse
* UD5.8: Saṅghabhedasutta	* UD5.8: The Schism in the Saṅgha Discourse
* UD5.9: Sadhāyamānasutta	* UD5.9: The Trying Discourse
* UD5.10: Cūḷapanthakasutta	* UD5.10: The Lesser Panthaka Discourse

--- UD5.1: Piyatarasutta ---	UD5.1: The More Dear Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's park.
Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ uparipāsādavaragato hoti.	Now at that time King Pasenadi of Kosala was together with Queen Mallikā in the upper palace.
Atha kho rājā pasenadi kosalo mallikaṁ deviṁ etadavoca:	Then King Pasenadi of Kosala said this to Queen Mallikā:
“atthi nu kho te, mallike, kocañño attanā piyataro”ti?	Is there anyone, Mallikā, more dear to you than yourself?
“Natthi kho me, mahārāja, kocañño attanā piyataro.	"There is no one, great king, more dear to me than myself.
Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro”ti?	But what about you, great king, is there anyone more dear to you than yourself?"
“Mayhampi kho, mallike, natthañño koci attanā piyataro”ti.	For me too, Mallikā, there is no one more dear than myself.
Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Then King Pasenadi of Kosala, descending from the palace, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, King Pasenadi of Kosala said this to the Blessed One:
“Idhāhaṁ, bhante, mallikāya deviyā saddhiṁ uparipāsādavaragato mallikaṁ deviṁ etadavocaṁ:	"Here, sir, I was together with Queen Mallikā in the upper palace and said this to Queen Mallikā:
‘atthi nu kho te, mallike, kocañño attanā piyataro’ti?	'Is there anyone, Mallikā, more dear to you than yourself?'
Evaṁ vutte, mallikā devī maṁ etadavoca:	When this was said, Queen Mallikā said this to me:
‘natthi kho me, mahārāja, kocañño attanā piyataro.	'There is no one, great king, more dear to me than myself.
Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro’ti?	But what about you, great king, is there anyone more dear to you than yourself?'
Evaṁ vutte, ahaṁ, bhante, mallikaṁ deviṁ etadavocaṁ:	When this was said, I said this to Queen Mallikā:
‘mayhampi kho, mallike, natthañño koci attanā piyataro’”ti.	'For me too, Mallikā, there is no one more dear than myself.'"
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Sabbā disā anuparigamma cetasā,	"Having searched all directions with the mind,
Nevajjhagā piyataramattanā kvaci;	One finds no one anywhere more dear than oneself;
Evaṁ piyo puthu attā paresaṁ,	Likewise, each person holds himself most dear;
Tasmā na hiṁse paramattakāmo”ti.	Therefore one who loves himself should not harm another."
Paṭhamaṁ.	The first.

--- UD5.2: Appāyukasutta ---	UD5.2: The Short-lived Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's park.
Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:	Then the Venerable Ānanda, emerging from seclusion in the evening, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Ānanda said this to the Blessed One:
“acchariyaṁ, bhante, abbhutaṁ, bhante.	"It is wonderful, sir, it is marvelous, sir.
Yāva appāyukā hi, bhante, bhagavato mātā ahosi, sattāhajāte bhagavati bhagavato mātā kālamakāsi, tusitaṁ kāyaṁ upapajjī”ti.	How short-lived the Blessed One's mother was, sir; seven days after the Blessed One was born, the Blessed One's mother died and was reborn in the Tusita realm."
“Evametaṁ, ānanda, appāyukā hi, ānanda, bodhisattamātaro honti.	"So it is, Ānanda, the mothers of Bodhisattas are short-lived, Ānanda.
Sattāhajātesu bodhisattesu bodhisattamātaro kālaṁ karonti, tusitaṁ kāyaṁ upapajjantī”ti.	Seven days after Bodhisattas are born, the mothers of Bodhisattas die and are reborn in the Tusita realm."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Ye keci bhūtā bhavissanti ye vāpi,	"Whatever beings have been, will be, or are,
Sabbe gamissanti pahāya dehaṁ;	All will go on, abandoning the body;
Taṁ sabbajāniṁ kusalo viditvā,	The skillful one, knowing this, knower of all,
Ātāpiyo brahmacariyaṁ careyyā”ti.	Being ardent, should live the holy life."
Dutiyaṁ.	The second.

--- UD5.3: Suppabuddhakuṭṭhisutta ---	UD5.3: Suppabuddha the Leper Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, Kalandaka's feeding ground.
Tena kho pana samayena rājagahe suppabuddho nāma kuṭṭhī ahosi—	Now at that time there was in Rājagaha a leper named Suppabuddha—
manussadaliddo, manussakapaṇo, manussavarāko.	a poor man, wretched, of little account.
Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti.	Now at that time the Blessed One was sitting teaching Dhamma, surrounded by a large assembly.
Addasā kho suppabuddho kuṭṭhī taṁ mahājanakāyaṁ dūratova sannipatitaṁ.	The leper Suppabuddha saw that large crowd gathered from afar.
Disvānassa etadahosi:	Having seen it, this occurred to him:
“nissaṁsayaṁ kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājīyati.	"Certainly some food or drink is being distributed there.
Yannūnāhaṁ yena so mahājanakāyo tenupasaṅkameyyaṁ.	What if I were to approach that large crowd.
Appeva nāmettha kiñci khādanīyaṁ vā bhojanīyaṁ vā labheyyan”ti.	Perhaps I might get some food or drink there."
Atha kho suppabuddho kuṭṭhī yena so mahājanakāyo tenupasaṅkami.	Then the leper Suppabuddha approached that large crowd.
Addasā kho suppabuddho kuṭṭhī bhagavantaṁ mahatiyā parisāya parivutaṁ dhammaṁ desentaṁ nisinnaṁ.	The leper Suppabuddha saw the Blessed One sitting teaching Dhamma, surrounded by a large assembly.
Disvānassa etadahosi:	Having seen this, this occurred to him:
“na kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājīyati.	"There is no food or drink being distributed here.
Samaṇo ayaṁ gotamo parisati dhammaṁ deseti.	This recluse Gotama is teaching Dhamma to the assembly.
Yannūnāhampi dhammaṁ suṇeyyan”ti.	What if I too were to listen to the Dhamma?"
Tattheva ekamantaṁ nisīdi:	He sat down right there to one side:
“ahampi dhammaṁ sossāmī”ti.	I too will listen to the Dhamma.
Atha kho bhagavā sabbāvantaṁ parisaṁ cetasā ceto paricca manasākāsi	Then the Blessed One, encompassing with his mind the minds of the entire assembly, considered:
“ko nu kho idha bhabbo dhammaṁ viññātun”ti?	Who here is capable of understanding the Dhamma?
Addasā kho bhagavā suppabuddhaṁ kuṭṭhiṁ tassaṁ parisāyaṁ nisinnaṁ.	The Blessed One saw the leper Suppabuddha sitting in that assembly.
Disvānassa etadahosi:	Having seen him, this occurred to him:
“ayaṁ kho idha bhabbo dhammaṁ viññātun”ti.	This one here is capable of understanding the Dhamma.
Suppabuddhaṁ kuṭṭhiṁ ārabbha anupubbiṁ kathaṁ kathesi, seyyathidaṁ—	With Suppabuddha the leper in mind, he gave a progressive talk, that is:
dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ; nekkhamme ānisaṁsaṁ pakāsesi.	a talk on giving, a talk on virtue, a talk on heaven; the danger, degradation, and defilement of sensual pleasures; the benefits of renunciation he made clear.
Yadā bhagavā aññāsi suppabuddhaṁ kuṭṭhiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—	When the Blessed One knew that Suppabuddha the leper had a prepared mind, a softened mind, a mind free from hindrances, an uplifted mind, a confident mind, then he revealed that Dhamma teaching which is distinctive of the Buddhas:
dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.	suffering, its origin, its cessation, the path.
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;	Just as a clean cloth, free from stains, would properly take dye;
evamevaṁ suppabuddhassa kuṭṭhissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:	in the same way, for Suppabuddha the leper, right there on that seat, the dustless, stainless Dhamma-eye arose:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.	Whatever has the characteristic of arising has the characteristic of cessation.
Atha kho suppabuddho kuṭṭhī diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthu sāsane uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho suppabuddho kuṭṭhī bhagavantaṁ etadavoca:	Then Suppabuddha the leper, having seen the Dhamma, attained the Dhamma, known the Dhamma, fathomed the Dhamma, crossed over doubt, gone beyond uncertainty, gained confidence, become independent of others in the Teacher's dispensation, rose from his seat and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Suppabuddha the leper said this to the Blessed One:
“Abhikkantaṁ, bhante, abhikkantaṁ, bhante.	"Excellent, sir, excellent, sir.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.	Just as if, sir, one were to set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms; in the same way the Blessed One has made the Dhamma clear in many ways.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.	I go to the Blessed One for refuge, and to the Dhamma, and to the community of bhikkhus.
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	May the Blessed One remember me as a lay follower who has gone for refuge from today onwards, for life."
Atha kho suppabuddho kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavatā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	Then Suppabuddha the leper, having been instructed, urged, roused, and gladdened by the Blessed One with a talk on Dhamma, delighted and rejoiced in what was said by the Blessed One, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.
Atha kho acirapakkantaṁ suppabuddhaṁ kuṭṭhiṁ gāvī taruṇavacchā adhipatitvā jīvitā voropesi.	Then, not long after Suppabuddha the leper had departed, a cow with a young calf knocked him down and killed him.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Then several bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Sitting to one side, those bhikkhus said this to the Blessed One:
“yo so, bhante, suppabuddho nāma kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito, so kālaṅkato.	"That leper named Suppabuddha, sir, who was instructed, urged, roused, and gladdened by the Blessed One with a talk on Dhamma, has died.
Tassa kā gati, ko abhisamparāyo”ti?	What is his destination, what is his future course?"
“Paṇḍito, bhikkhave, suppabuddho kuṭṭhī; paccapādi dhammassānudhammaṁ; na ca maṁ dhammādhikaraṇaṁ vihesesi.	"Suppabuddha the leper was wise, bhikkhus; he practiced the Dhamma in accordance with the Dhamma; he did not trouble me about the Dhamma.
Suppabuddho, bhikkhave, kuṭṭhī tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.	Suppabuddha the leper, bhikkhus, with the destruction of three fetters, is a stream-enterer, not subject to downfall, fixed in destiny, with awakening as his destination."
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:	When this was said, a certain bhikkhu said this to the Blessed One:
“ko nu kho, bhante, hetu, ko paccayo yena suppabuddho kuṭṭhī ahosi—	"What was the cause, sir, what was the reason why Suppabuddha the leper was
manussadaliddo, manussakapaṇo, manussavarāko”ti?	a poor man, wretched, of little account?"
“Bhūtapubbaṁ, bhikkhave, suppabuddho kuṭṭhī imasmiṁyeva rājagahe seṭṭhiputto ahosi.	"In the past, bhikkhus, Suppabuddha the leper was a rich man's son in this very Rājagaha.
So uyyānabhūmiṁ niyyanto addasa tagarasikhiṁ paccekabuddhaṁ nagaraṁ piṇḍāya pavisantaṁ.	Going to a pleasure garden, he saw the Paccekabuddha Tagarasikhī entering the city for alms.
Disvānassa etadahosi:	Having seen him, this occurred to him:
‘kvāyaṁ kuṭṭhī kuṭṭhicīvarena vicaratī’ti?	'Where is this leper wandering about in leper's robes?'
Niṭṭhubhitvā apasabyato karitvā pakkāmi.	Having been disrespectful and turning aside, he departed.
So tassa kammassa vipākena bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha.	As a result of that deed, he burned in hell for many hundreds of years, many thousands of years, many hundreds of thousands of years.
Tasseva kammassa vipākāvasesena imasmiṁyeva rājagahe kuṭṭhī ahosi manussadaliddo, manussakapaṇo, manussavarāko.	As the remaining result of that same deed, right here in Rājagaha he was a leper, a poor man, wretched, of little account.
So tathāgatappaveditaṁ dhammavinayaṁ āgamma saddhaṁ samādiyi sīlaṁ samādiyi sutaṁ samādiyi cāgaṁ samādiyi paññaṁ samādiyi.	But having encountered the Dhamma and discipline proclaimed by the Tathāgata, he took up faith, took up virtue, took up learning, took up generosity, took up wisdom.
So tathāgatappaveditaṁ dhammavinayaṁ āgamma saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ.	Having encountered the Dhamma and discipline proclaimed by the Tathāgata and taken up faith, taken up virtue, taken up learning, taken up generosity, taken up wisdom, with the breaking up of the body, after death, he was reborn in a good destination, a heavenly world, in companionship with the gods of the Thirty-three.
So tattha aññe deve atirocati vaṇṇena ceva yasasā cā”ti.	There he surpasses the other gods in both beauty and glory."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Cakkhumā visamānīva,	"As one having eyes avoids uneven ground,
vijjamāne parakkame;	When there is smooth ground available;
Paṇḍito jīvalokasmiṁ,	A wise person in the world of the living
pāpāni parivajjaye”ti.	Should avoid evil deeds."
Tatiyaṁ.	The third.

--- UD5.4: Kumārakasutta ---	UD5.4: The Boys Discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's park.
Tena kho pana samayena sambahulā kumārakā antarā ca sāvatthiṁ antarā ca jetavanaṁ macchake bādhenti.	Now at that time several boys between Sāvatthi and Jeta's Grove were tormenting fish.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.	Then the Blessed One, having robed himself in the morning and taken his bowl and robe, entered Sāvatthi for alms.
Addasā kho bhagavā te sambahule kumārake antarā ca sāvatthiṁ antarā ca jetavanaṁ macchake bādhente.	The Blessed One saw those several boys between Sāvatthi and Jeta's Grove tormenting fish.
Disvāna yena te kumārakā tenupasaṅkami; upasaṅkamitvā te kumārake etadavoca:	Having seen them, he approached those boys; having approached, he said this to those boys:
“bhāyatha vo, tumhe kumārakā, dukkhassa, appiyaṁ vo dukkhan”ti?	Do you fear suffering, boys, is suffering unpleasant for you?
“Evaṁ, bhante, bhāyāma mayaṁ, bhante, dukkhassa, appiyaṁ no dukkhan”ti.	Yes, sir, we fear suffering, sir, suffering is unpleasant for us.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, understanding the significance of this, on that occasion uttered this inspired utterance:
“Sace bhāyatha dukkhassa,	"If you fear suffering,
sace vo dukkhamappiyaṁ;	If suffering is unpleasant for you;
Mākattha pāpakaṁ kammaṁ,	Do not do evil deeds,
āvi vā yadi vā raho.	Openly or in secret.
Sace ca pāpakaṁ kammaṁ,	If you will do evil deeds,
karissatha karotha vā;	Or are doing them;
Na vo dukkhā pamutyatthi,	You will not escape from suffering,
upeccapi palāyatan”ti.	Even if you run away swiftly."
Catutthaṁ.	The fourth.

--- UD5.5: Uposathasutta ---	UD5.5: Full moon observance day discourse
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.	at one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāra's mother's mansion.
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti.	Now at that time the Blessed One was sitting surrounded by the Sangha of bhikkhus on that day of the Uposatha.
Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	Then the Venerable Ānanda, when the night was well advanced and the first watch had passed, rose from his seat, arranged his upper robe over one shoulder, approached the Blessed One with joined palms, and said to the Blessed One:
“abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinno bhikkhusaṅgho;	"The night is well advanced, sir; the first watch has passed; the Sangha of bhikkhus has been sitting long;
uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti.	let the Blessed One recite the Pātimokkha to the bhikkhus."
Evaṁ vutte, bhagavā tuṇhī ahosi.	When this was said, the Blessed One remained silent.
Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	A second time the Venerable Ānanda, when the night was well advanced and the middle watch had passed, rose from his seat, arranged his upper robe over one shoulder, approached the Blessed One with joined palms, and said to the Blessed One:
“abhikkantā, bhante, ratti; nikkhanto majjhimo yāmo; ciranisinno bhikkhusaṅgho;	"The night is well advanced, sir; the middle watch has passed; the Sangha of bhikkhus has been sitting long;
uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti.	let the Blessed One recite the Pātimokkha to the bhikkhus."
Dutiyampi kho bhagavā tuṇhī ahosi.	A second time the Blessed One remained silent.
Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:	A third time the Venerable Ānanda, when the night was well advanced and the last watch had passed, when dawn was breaking and the night was smiling, rose from his seat, arranged his upper robe over one shoulder, approached the Blessed One with joined palms, and said to the Blessed One:
“abhikkantā, bhante, ratti; nikkhanto pacchimo yāmo; uddhasto aruṇo; nandimukhī ratti; ciranisinno bhikkhusaṅgho;	"The night is well advanced, sir; the last watch has passed; dawn has broken; the night is smiling; the Sangha of bhikkhus has been sitting long;
uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti.	let the Blessed One recite the Pātimokkha to the bhikkhus."
“Aparisuddhā, ānanda, parisā”ti.	The assembly is impure, Ānanda.
Atha kho āyasmato mahāmoggallānassa etadahosi:	Then it occurred to the Venerable Mahāmoggallāna:
“kaṁ nu kho bhagavā puggalaṁ sandhāya evamāha:	"In reference to which person did the Blessed One speak thus:
‘aparisuddhā, ānanda, parisā’”ti?	'The assembly is impure, Ānanda'?"
Atha kho āyasmā mahāmoggallāno sabbāvantaṁ bhikkhusaṅghaṁ cetasā ceto paricca manasākāsi.	Then the Venerable Mahāmoggallāna surveyed with his mind the entire Sangha of bhikkhus, reading their minds.
Addasā kho āyasmā mahāmoggallāno taṁ puggalaṁ dussīlaṁ pāpadhammaṁ asuciṁ saṅkassarasamācāraṁ paṭicchannakammantaṁ assamaṇaṁ samaṇapaṭiññaṁ abrahmacāriṁ brahmacāripaṭiññaṁ antopūtiṁ avassutaṁ kasambujātaṁ majjhe bhikkhusaṅghassa nisinnaṁ.	The Venerable Mahāmoggallāna saw that person who was immoral, of evil nature, impure, of suspicious conduct, secretive in his actions, not a true recluse though claiming to be one, not a true celibate though claiming to be one, inwardly rotten, corrupt, depraved, sitting in the midst of the Sangha of bhikkhus.
Disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṁ puggalaṁ etadavoca:	Having seen him, he rose from his seat and approached that person; having approached, he said to that person:
“uṭṭhehi, āvuso, diṭṭhosi bhagavatā;	"Get up, friend, you have been seen by the Blessed One;
natthi te bhikkhūhi saddhiṁ saṁvāso”ti.	you cannot dwell together with the bhikkhus."
Evaṁ vutte, so puggalo tuṇhī ahosi.	When this was said, that person remained silent.
Dutiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca:	A second time the Venerable Mahāmoggallāna said to that person:
“uṭṭhehi, āvuso, diṭṭhosi bhagavatā;	"Get up, friend, you have been seen by the Blessed One;
natthi te bhikkhūhi saddhiṁ saṁvāso”ti.	you cannot dwell together with the bhikkhus."
Dutiyampi kho …pe…	A second time...
tatiyampi kho so puggalo tuṇhī ahosi.	a third time that person remained silent.
Atha kho āyasmā mahāmoggallāno taṁ puggalaṁ bāhāyaṁ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṁ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:	Then the Venerable Mahāmoggallāna took that person by the arm, led him outside the door, fastened the bolt, and approached the Blessed One; having approached, he said to the Blessed One:
“nikkhāmito, bhante, so puggalo mayā.	"That person has been expelled by me, sir.
Parisuddhā parisā.	The assembly is purified.
Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti.	Let the Blessed One recite the Pātimokkha to the bhikkhus."
“Acchariyaṁ, moggallāna, abbhutaṁ, moggallāna.	"It is wonderful, Moggallāna, it is marvelous, Moggallāna.
Yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī”ti.	How that foolish person waited until he was taken by the arm!"
Atha kho bhagavā bhikkhū āmantesi:	Then the Blessed One addressed the bhikkhus:
“na dānāhaṁ, bhikkhave, ito paraṁ uposathaṁ karissāmi, pātimokkhaṁ uddisissāmi.	"From now on, bhikkhus, I will not perform the Uposatha or recite the Pātimokkha.
Tumheva dāni, bhikkhave, ito paraṁ uposathaṁ kareyyātha, pātimokkhaṁ uddiseyyātha.	From now on, bhikkhus, you yourselves should perform the Uposatha and recite the Pātimokkha.
Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tathāgato aparisuddhāya parisāya uposathaṁ kareyya, pātimokkhaṁ uddiseyya.	It is impossible, bhikkhus, it cannot happen that a Tathāgata would perform the Uposatha or recite the Pātimokkha with an impure assembly.
Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti.	There are, bhikkhus, these eight wonderful and marvelous qualities of the great ocean, seeing which the asuras delight in the great ocean.
Katame aṭṭha?	What are the eight?
Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto.	The great ocean, bhikkhus, slopes gradually, inclines gradually, shelves gradually, not dropping off abruptly like a precipice.
Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto;	That the great ocean slopes gradually, inclines gradually, shelves gradually, not dropping off abruptly like a precipice;
ayaṁ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.	this, bhikkhus, is the first wonderful and marvelous quality of the great ocean, seeing which the asuras delight in the great ocean.
Puna caparaṁ, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati.	Furthermore, bhikkhus, the great ocean is stable in nature and does not transgress its boundaries.
Yampi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati;	That the great ocean is stable in nature and does not transgress its boundaries;
ayaṁ, bhikkhave, mahāsamudde dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.	this, bhikkhus, is the second wonderful and marvelous quality of the great ocean, seeing which the asuras delight in the great ocean.
Puna caparaṁ, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti.	Furthermore, bhikkhus, the great ocean does not tolerate a dead corpse. Whatever dead corpse there is in the great ocean, it quickly carries to the shore and casts up on dry land.
Yampi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti thalaṁ ussāreti;	That the great ocean does not tolerate a dead corpse, whatever dead corpse there is in the great ocean, it quickly carries to the shore and casts up on dry land;
ayaṁ, bhikkhave, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.	this, bhikkhus, is the third wonderful and marvelous quality of the great ocean, seeing which the asuras delight in the great ocean.
Puna caparaṁ, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni; ‘mahāsamuddo’tveva saṅkhaṁ gacchanti.	Furthermore, bhikkhus, whatever great rivers there are—such as the Ganges, Yamunā, Aciravatī, Sarabhū, Mahī—when they reach the great ocean, they give up their former names and lineages and are simply reckoned as 'the great ocean.'
Yampi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṁ gacchanti;	That whatever great rivers there are—such as the Ganges, Yamunā, Aciravatī, Sarabhū, Mahī—when they reach the great ocean, they give up their former names and lineages and are simply reckoned as 'the great ocean';
ayaṁ, bhikkhave, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.	this, bhikkhus, is the fourth wonderful and marvelous quality of the great ocean, seeing which the asuras delight in the great ocean.
Puna caparaṁ, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati.	Furthermore, bhikkhus, though all the streams in the world flow into the great ocean, and rains fall from the sky, no decrease or increase in the great ocean is discernible thereby.
Yampi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati;	That though all the streams in the world flow into the great ocean, and rains fall from the sky, no decrease or increase in the great ocean is discernible thereby;
ayaṁ, bhikkhave, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.	this, bhikkhus, is the fifth wonderful and marvelous quality of the great ocean, seeing which the asuras delight in the great ocean.
Puna caparaṁ, bhikkhave, mahāsamuddo ekaraso loṇaraso.	Furthermore, bhikkhus, the great ocean has one taste, the taste of salt.
Yampi, bhikkhave, mahāsamuddo ekaraso loṇaraso;	That the great ocean has one taste, the taste of salt;
ayaṁ, bhikkhave, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.	this, bhikkhus, is the sixth wonderful and marvelous quality of the great ocean, seeing which the asuras delight in the great ocean.
Puna caparaṁ, bhikkhave, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ.	Furthermore, bhikkhus, the great ocean has many treasures, various treasures. These are the treasures therein: pearls, gems, beryl, conch shells, stones, coral, silver, gold, rubies, cat's eye.
Yampi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ;	That the great ocean has many treasures, various treasures, these are the treasures therein: pearls, gems, beryl, conch shells, stones, coral, silver, gold, rubies, cat's eye;
ayaṁ, bhikkhave, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.	this, bhikkhus, is the seventh wonderful and marvelous quality of the great ocean, seeing which the asuras delight in the great ocean.
Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā.	Furthermore, bhikkhus, the great ocean is the dwelling place of great beings. These are the beings therein: whales, whale-eaters, whale-eater-eaters, asuras, nāgas, gandhabvas. There are in the great ocean beings one hundred yojanas long, beings two hundred yojanas long, beings three hundred yojanas long, beings four hundred yojanas long, beings five hundred yojanas long.
Yampi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā;	That the great ocean is the dwelling place of great beings, these are the beings therein: whales, whale-eaters, whale-eater-eaters, asuras, nāgas, gandhabvas, there are in the great ocean beings one hundred yojanas long, beings two hundred yojanas long... beings five hundred yojanas long;
ayaṁ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.	this, bhikkhus, is the eighth wonderful and marvelous quality of the great ocean, seeing which the asuras delight in the great ocean.
Ime kho, bhikkhave, aṭṭha mahāsamudde acchariyā abbhutā dhammā ye disvā disvā asurā mahāsamudde abhiramanti.	These, bhikkhus, are the eight wonderful and marvelous qualities of the great ocean, seeing which the asuras delight in the great ocean.
Evamevaṁ kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.	In the same way, bhikkhus, there are eight wonderful and marvelous qualities in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline.
Katame aṭṭha?	What are the eight?
Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;	Just as, bhikkhus, the great ocean slopes gradually, inclines gradually, shelves gradually, not dropping off abruptly like a precipice;
evamevaṁ kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho.	in the same way, bhikkhus, in this Dhamma and Discipline there is gradual training, gradual practice, gradual progress, not sudden penetration of knowledge.
Yampi, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho;	That in this Dhamma and Discipline there is gradual training, gradual practice, gradual progress, not sudden penetration of knowledge;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.	this, bhikkhus, is the first wonderful and marvelous quality in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline.
Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati;	Just as, bhikkhus, the great ocean is stable in nature and does not transgress its boundaries;
evamevaṁ kho, bhikkhave, yaṁ mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti.	in the same way, bhikkhus, whatever training rule I have laid down for my disciples, my disciples do not transgress it even for the sake of life.
Yampi, bhikkhave, mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti;	That whatever training rule I have laid down for my disciples, my disciples do not transgress it even for the sake of life;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.	this, bhikkhus, is the second wonderful and marvelous quality in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline.
Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati; yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti;	Just as, bhikkhus, the great ocean does not tolerate a dead corpse, whatever dead corpse there is in the great ocean, it quickly carries to the shore and casts up on dry land;
evamevaṁ kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; atha kho naṁ khippameva sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena.	in the same way, bhikkhus, whatever person is immoral, of evil nature, impure, of suspicious conduct, secretive in his actions, not a true recluse though claiming to be one, not a true celibate though claiming to be one, inwardly rotten, corrupt, depraved, the Sangha does not tolerate him; rather, it quickly gathers together and expels him. Even though he might be sitting in the midst of the Sangha of bhikkhus, he is far from the Sangha, and the Sangha is far from him.
Yampi, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena;	That whatever person is immoral, of evil nature, impure, of suspicious conduct, secretive in his actions, not a true recluse though claiming to be one, not a true celibate though claiming to be one, inwardly rotten, corrupt, depraved, the Sangha does not tolerate him; it quickly gathers together and expels him. Even though he might be sitting in the midst of the Sangha of bhikkhus, he is far from the Sangha, and the Sangha is far from him;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.	this, bhikkhus, is the third wonderful and marvelous quality in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline.
Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṁ gacchanti;	Just as, bhikkhus, whatever great rivers there are—such as the Ganges, Yamunā, Aciravatī, Sarabhū, Mahī—when they reach the great ocean, they give up their former names and lineages and are simply reckoned as 'the great ocean';
evamevaṁ kho, bhikkhave, cattāro vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’tveva saṅkhaṁ gacchanti.	in the same way, bhikkhus, when members of the four castes—khattriyas, brahmins, vessas, suddas—go forth from home to homelessness in the Dhamma and Discipline proclaimed by the Tathāgata, they give up their former names and lineages and are simply reckoned as 'ascetics, followers of the Sakyan son.'
Yampi, bhikkhave, cattāro vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’tveva saṅkhaṁ gacchanti;	That members of the four castes—khattriyas, brahmins, vessas, suddas—go forth from home to homelessness in the Dhamma and Discipline proclaimed by the Tathāgata, they give up their former names and lineages and are simply reckoned as 'ascetics, followers of the Sakyan son';
ayaṁ, bhikkhave, imasmiṁ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.	this, bhikkhus, is the fourth wonderful and marvelous quality in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline.
Seyyathāpi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati;	Just as, bhikkhus, though all the streams in the world flow into the great ocean, and rains fall from the sky, no decrease or increase in the great ocean is discernible thereby;
evamevaṁ kho, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati.	in the same way, bhikkhus, though many bhikkhus attain final Nibbāna in the Nibbāna element without remainder, no decrease or increase in the Nibbāna element is discernible thereby.
Yampi, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati;	That though many bhikkhus attain final Nibbāna in the Nibbāna element without remainder, no decrease or increase in the Nibbāna element is discernible thereby;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.	this, bhikkhus, is the fifth wonderful and marvelous quality in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline.
Seyyathāpi, bhikkhave, mahāsamuddo ekaraso loṇaraso;	Just as, bhikkhus, the great ocean has one taste, the taste of salt;
evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso.	in the same way, bhikkhus, this Dhamma and Discipline has one taste, the taste of liberation.
Yampi, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso;	That this Dhamma and Discipline has one taste, the taste of liberation;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.	this, bhikkhus, is the sixth wonderful and marvelous quality in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline.
Seyyathāpi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ;	Just as, bhikkhus, the great ocean has many treasures, various treasures, these are the treasures therein: pearls, gems, beryl, conch shells, stones, coral, silver, gold, rubies, cat's eye;
evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.	in the same way, bhikkhus, this Dhamma and Discipline has many treasures, various treasures; these are the treasures therein: the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path.
Yampi, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo;	That this Dhamma and Discipline has many treasures, various treasures, these are the treasures therein: the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.	this, bhikkhus, is the seventh wonderful and marvelous quality in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline.
Seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā tiyojanasatikāpi attabhāvā catuyojanasatikāpi attabhāvā pañcayojanasatikāpi attabhāvā;	Just as, bhikkhus, the great ocean is the dwelling place of great beings, these are the beings therein: whales, whale-eaters, whale-eater-eaters, asuras, nāgas, gandhabvas, there are in the great ocean beings one hundred yojanas long, beings two hundred yojanas long, beings three hundred yojanas long, beings four hundred yojanas long, beings five hundred yojanas long;
evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso;tatrime bhūtā—sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno.	in the same way, bhikkhus, this Dhamma and Discipline is the dwelling place of great beings; these are the beings therein: the stream-enterer, one practicing for the realization of the fruit of stream-entry, the once-returner, one practicing for the realization of the fruit of once-returning, the non-returner, one practicing for the realization of the fruit of non-returning, the arahant, one practicing for arahantship.
Yampi, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno;	That this Dhamma and Discipline is the dwelling place of great beings, these are the beings therein: the stream-enterer, one practicing for the realization of the fruit of stream-entry, the once-returner, one practicing for the realization of the fruit of once-returning, the non-returner, one practicing for the realization of the fruit of non-returning, the arahant, one practicing for arahantship;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.	this, bhikkhus, is the eighth wonderful and marvelous quality in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline.
Ime kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti.	These, bhikkhus, are the eight wonderful and marvelous qualities in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Channamativassati,	"Rain soaks what is covered,
vivaṭaṁ nātivassati;	It does not soak what is open;
Tasmā channaṁ vivaretha,	Therefore open up what is covered,
evaṁ taṁ nātivassatī”ti.	So that rain will not soak it."
Pañcamaṁ.	Fifth.

--- UD5.6: Soṇasutta ---	--- UD5.6: Soṇasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare pavatte pabbate.	Now at that time the Venerable Mahākaccāna was dwelling among the Avantis on Mount Pavatta at Kuraraghara.
Tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti.	Now at that time the lay follower Soṇa Kuṭikaṇṇa was an attendant of the Venerable Mahākaccāna.
Atha kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	Then while the lay follower Soṇa Kuṭikaṇṇa was alone in seclusion, this reflection arose in his mind:
“yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.	"According to how the Venerable Mahākaccāna teaches the Dhamma, it is not easy for one dwelling at home to lead the completely perfect, completely pure, polished holy life.
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.	What if I were to shave off my hair and beard, put on ochre robes, and go forth from home to homelessness?"
Atha kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi.	Then the lay follower Soṇa Kuṭikaṇṇa approached the Venerable Mahākaccāna; having approached, he paid homage to the Venerable Mahākaccāna and sat down to one side.
Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca:	Sitting to one side, the lay follower Soṇa Kuṭikaṇṇa said to the Venerable Mahākaccāna:
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	"Here, sir, while I was alone in seclusion, this reflection arose in my mind:
‘yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.	'According to how the Venerable Mahākaccāna teaches the Dhamma, it is not easy for one dwelling at home to lead the completely perfect, completely pure, polished holy life.
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.	What if I were to shave off my hair and beard, put on ochre robes, and go forth from home to homelessness?'
Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti.	Let the Venerable Mahākaccāna give me the going forth."
Evaṁ vutte, āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ etadavoca:	When this was said, the Venerable Mahākaccāna said to the lay follower Soṇa Kuṭikaṇṇa:
“dukkaraṁ kho, soṇa, yāvajīvaṁ ekabhattaṁ ekaseyyaṁ brahmacariyaṁ.	"Difficult, Soṇa, is the holy life of one meal a day and sleeping alone for life.
Iṅgha tvaṁ, soṇa, tattheva āgārikabhūto samāno buddhānaṁ sāsanaṁ anuyuñja kālayuttaṁ ekabhattaṁ ekaseyyaṁ brahmacariyan”ti.	Come, Soṇa, while remaining a householder, devote yourself to the Buddha's teaching with the timely practice of the holy life of one meal a day and sleeping alone."
Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.	Then the lay follower Soṇa Kuṭikaṇṇa's aspiration for going forth subsided.
Dutiyampi kho …pe…	A second time...
dutiyampi kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ etadavoca:	a second time the Venerable Mahākaccāna said to the lay follower Soṇa Kuṭikaṇṇa:
“dukkaraṁ kho, soṇa, yāvajīvaṁ ekabhattaṁ ekaseyyaṁ brahmacariyaṁ.	"Difficult, Soṇa, is the holy life of one meal a day and sleeping alone for life.
Iṅgha tvaṁ, soṇa, tattheva āgārikabhūto samāno buddhānaṁ sāsanaṁ anuyuñja kālayuttaṁ ekabhattaṁ ekaseyyaṁ brahmacariyan”ti.	Come, Soṇa, while remaining a householder, devote yourself to the Buddha's teaching with the timely practice of the holy life of one meal a day and sleeping alone."
Dutiyampi kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.	A second time the lay follower Soṇa Kuṭikaṇṇa's aspiration for going forth subsided.
Tatiyampi kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	A third time, while the lay follower Soṇa Kuṭikaṇṇa was alone in seclusion, this reflection arose in his mind:
“yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.	"According to how the Venerable Mahākaccāna teaches the Dhamma, it is not easy for one dwelling at home to lead the completely perfect, completely pure, polished holy life.
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.	What if I were to shave off my hair and beard, put on ochre robes, and go forth from home to homelessness?"
Tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi.	A third time the lay follower Soṇa Kuṭikaṇṇa approached the Venerable Mahākaccāna; having approached, he paid homage to the Venerable Mahākaccāna and sat down to one side.
Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca:	Sitting to one side, the lay follower Soṇa Kuṭikaṇṇa said to the Venerable Mahākaccāna:
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	"Here, sir, while I was alone in seclusion, this reflection arose in my mind:
‘yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.	'According to how the Venerable Mahākaccāna teaches the Dhamma, it is not easy for one dwelling at home to lead the completely perfect, completely pure, polished holy life.
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.	What if I were to shave off my hair and beard, put on ochre robes, and go forth from home to homelessness?'
Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti.	Let the Venerable Mahākaccāna give me the going forth."
Atha kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ pabbājesi.	Then the Venerable Mahākaccāna gave the lay follower Soṇa Kuṭikaṇṇa the going forth.
Tena kho pana samayena avantidakkhiṇāpatho appabhikkhuko hoti.	Now at that time the southern country of Avanti had few bhikkhus.
Atha kho āyasmā mahākaccāno tiṇṇaṁ vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātetvā āyasmantaṁ soṇaṁ upasampādesi.	Then the Venerable Mahākaccāna, after three years had passed, with difficulty and trouble gathering a Sangha of ten bhikkhus from here and there, gave full ordination to the Venerable Soṇa.
Atha kho āyasmato soṇassa vassaṁvuṭṭhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	Then, after spending the rains retreat, while the Venerable Soṇa was alone in seclusion, this reflection arose in his mind:
“na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me:	"I have not seen that Blessed One face to face, though I have heard:
‘so bhagavā īdiso ca īdiso cā’ti.	'That Blessed One is such and such.'
Sace maṁ upajjhāyo anujāneyya, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti.	If my preceptor would permit me, I would go to see that Blessed One, the Worthy One, the Perfectly Enlightened One."
Atha kho āyasmā soṇo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi.	Then in the evening, the Venerable Soṇa emerged from seclusion and approached the Venerable Mahākaccāna; having approached, he paid homage to the Venerable Mahākaccāna and sat down to one side.
Ekamantaṁ nisinno kho āyasmā soṇo āyasmantaṁ mahākaccānaṁ etadavoca:	Sitting to one side, the Venerable Soṇa said to the Venerable Mahākaccāna:
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:	"Here, sir, while I was alone in seclusion, this reflection arose in my mind:
‘na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me—	'I have not seen that Blessed One face to face, though I have heard—
so bhagavā īdiso ca īdiso cā’ti.	that Blessed One is such and such.'
Sace maṁ upajjhāyo anujāneyya, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti.	If my preceptor would permit me, I would go to see that Blessed One, the Worthy One, the Perfectly Enlightened One."
(…)	(...)
“Sādhu sādhu, soṇa;	"Good, good, Soṇa;
gaccha tvaṁ, soṇa, taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ.	go, Soṇa, to see that Blessed One, the Worthy One, the Perfectly Enlightened One.
Dakkhissasi tvaṁ, soṇa, taṁ bhagavantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ.	You will see, Soṇa, that Blessed One who is inspiring, inspiring confidence, with peaceful faculties, with peaceful mind, having attained the supreme taming and tranquillity, tamed, guarded, with faculties controlled, a great being.
Disvāna mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:	Having seen him, pay homage to the Blessed One's feet with your head on my behalf, inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable dwelling:
‘upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.	'My preceptor, sir, the Venerable Mahākaccāna, pays homage to the Blessed One's feet with his head, and inquires about freedom from illness, freedom from affliction, lightness, strength, and comfortable dwelling.'"
“Evaṁ, bhante”ti kho āyasmā soṇo āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ mahākaccānaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi.	"Yes, sir," said the Venerable Soṇa, delighting in and approving of the Venerable Mahākaccāna's words. He rose from his seat, paid homage to the Venerable Mahākaccāna, circumambulated him, put his dwelling in order, took his bowl and robe, and set out on the journey toward Sāvatthī.
Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo, yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Traveling by stages, he reached Sāvatthī, Jeta's Grove, Anāthapiṇḍika's Park, and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinno kho āyasmā soṇo bhagavantaṁ etadavoca:	Sitting to one side, the Venerable Soṇa said to the Blessed One:
“upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti.	My preceptor, sir, the Venerable Mahākaccāna, pays homage to the Blessed One's feet with his head, and inquires about freedom from illness, freedom from affliction, lightness, strength, and comfortable dwelling.
“Kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kaccisi appakilamathena addhānaṁ āgato, na ca piṇḍakena kilantosī”ti?	I hope, bhikkhu, that you are keeping well, I hope you are getting by, I hope you came on the journey without too much fatigue, and I hope you are not weary from almsfood?
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā, appakilamathena cāhaṁ, bhante, addhānaṁ āgato, na ca piṇḍakena kilantomhī”ti.	I am keeping well, Blessed One, I am getting by, Blessed One, I came on the journey, sir, without too much fatigue, and I am not weary from almsfood.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:	Then the Blessed One addressed the Venerable Ānanda:
“imassānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī”ti.	Ānanda, prepare a dwelling for this visiting bhikkhu.
Atha kho āyasmato ānandassa etadahosi:	Then it occurred to the Venerable Ānanda:
“yassa kho maṁ bhagavā āṇāpeti:	"When the Blessed One tells me:
‘imassānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī’ti, icchati bhagavā tena bhikkhunā saddhiṁ ekavihāre vatthuṁ, icchati bhagavā āyasmatā soṇena saddhiṁ ekavihāre vatthun”ti.	'Ānanda, prepare a dwelling for this visiting bhikkhu,' the Blessed One wishes to stay in the same dwelling with that bhikkhu, the Blessed One wishes to stay in the same dwelling with the Venerable Soṇa."
Yasmiṁ vihāre bhagavā viharati, tasmiṁ vihāre āyasmato soṇassa senāsanaṁ paññāpesi.	He prepared a dwelling for the Venerable Soṇa in the same dwelling where the Blessed One was staying.
Atha kho bhagavā bahudeva rattiṁ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṁ pāvisi.	Then the Blessed One, after spending much of the night sitting in the open air, washed his feet and entered the dwelling.
Āyasmāpi kho soṇo bahudeva rattiṁ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṁ pāvisi.	The Venerable Soṇa too, after spending much of the night sitting in the open air, washed his feet and entered the dwelling.
Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ soṇaṁ ajjhesi:	Then the Blessed One, rising at the end of the night at dawn, addressed the Venerable Soṇa:
“paṭibhātu taṁ, bhikkhu, dhammo bhāsitun”ti.	I would be pleased, bhikkhu, if you would speak some Dhamma.
“Evaṁ, bhante”ti kho āyasmā soṇo bhagavato paṭissutvā soḷasa aṭṭhakavaggikāni sabbāneva sarena abhaṇi.	"Yes, sir," said the Venerable Soṇa, assenting to the Blessed One, and he recited melodiously all sixteen sections of the Aṭṭhakavagga.
Atha kho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhanumodi:	Then the Blessed One, at the end of the Venerable Soṇa's melodious recitation, expressed his appreciation:
“sādhu sādhu, bhikkhu, suggahitāni te, bhikkhu, soḷasa aṭṭhakavaggikāni sumanasikatāni sūpadhāritāni, kalyāṇiyāsi vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā.	"Good, good, bhikkhu, well grasped by you, bhikkhu, are the sixteen sections of the Aṭṭhakavagga, well attended to, well sustained. You are endowed with a good voice, distinct, faultless, making the meaning clear.
Kati vassosi tvaṁ, bhikkhū”ti?	How many rains have you, bhikkhu?"
“Ekavasso ahaṁ, bhagavā”ti.	One rains, Blessed One.
“Kissa pana tvaṁ, bhikkhu, evaṁ ciraṁ akāsī”ti?	But why, bhikkhu, did you take so long?
“Ciraṁ diṭṭho me, bhante, kāmesu ādīnavo;	"I have long seen, sir, the danger in sensual pleasures;
api ca sambādho gharāvāso bahukicco bahukaraṇīyo”ti.	but the household life is crowded, dusty, with many duties and many things to be done."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Disvā ādīnavaṁ loke,	"Having seen the danger in the world,
ñatvā dhammaṁ nirūpadhiṁ;	Knowing the Dhamma without attachments,
Ariyo na ramatī pāpe,	The noble one takes no delight in evil,
pāpe na ramatī sucī”ti.	The pure one takes no delight in evil."
Chaṭṭhaṁ.	Sixth.

--- UD5.7: Kaṅkhārevatasutta ---	--- UD5.7: Kaṅkhārevatasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena āyasmā kaṅkhārevato bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano kaṅkhāvitaraṇavisuddhiṁ paccavekkhamāno.	Now at that time the Venerable Kaṅkhārevata was sitting not far from the Blessed One, cross-legged, holding his body erect, contemplating his own purification through the overcoming of doubt.
Addasā kho bhagavā āyasmantaṁ kaṅkhārevataṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano kaṅkhāvitaraṇavisuddhiṁ paccavekkhamānaṁ.	The Blessed One saw the Venerable Kaṅkhārevata sitting not far away, cross-legged, holding his body erect, contemplating his own purification through the overcoming of doubt.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Yā kāci kaṅkhā idha vā huraṁ vā,	"Whatever doubts there are here or beyond,
Sakavediyā vā paravediyā vā;	Whether one's own experiences or others' experiences,
Ye jhāyino tā pajahanti sabbā,	Those who meditate abandon them all,
Ātāpino brahmacariyaṁ carantā”ti.	The ardent ones living the holy life."
Sattamaṁ.	Seventh.

--- UD5.8: Saṅghabhedasutta ---	--- UD5.8: Saṅghabhedasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	at one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground.
Tena kho pana samayena āyasmā ānando tadahuposathe pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.	Now at that time the Venerable Ānanda, on that Uposatha day, in the morning time, dressed and taking his bowl and robe, entered Rājagaha for almsfood.
Addasā kho devadatto āyasmantaṁ ānandaṁ rājagahe piṇḍāya carantaṁ.	Devadatta saw the Venerable Ānanda wandering for almsfood in Rājagaha.
Disvāna yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:	Having seen him, he approached the Venerable Ānanda; having approached, he said to the Venerable Ānanda:
“ajjatagge dānāhaṁ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghā uposathaṁ karissāmi saṅghakammāni cā”ti.	From today onward, friend Ānanda, I will perform the Uposatha and carry out Sangha acts separately from the Blessed One and separately from the Sangha of bhikkhus.
Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then the Venerable Ānanda, having wandered for almsfood in Rājagaha, after the meal, returning from his almsround, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:	Sitting to one side, the Venerable Ānanda said to the Blessed One:
“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ.	"Here, sir, in the morning time I dressed and taking my bowl and robe, entered Rājagaha for almsfood.
Addasā kho maṁ, bhante, devadatto rājagahe piṇḍāya carantaṁ.	Devadatta saw me, sir, wandering for almsfood in Rājagaha.
Disvāna yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca:	Having seen me, he approached me; having approached, he said to me:
‘ajjatagge dānāhaṁ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghā uposathaṁ karissāmi saṅghakammāni cā’ti.	'From today onward, friend Ānanda, I will perform the Uposatha and carry out Sangha acts separately from the Blessed One and separately from the Sangha of bhikkhus.'
Ajja, bhante, devadatto saṅghaṁ bhindissati, uposathañca karissati saṅghakammāni cā”ti.	Today, sir, Devadatta will split the Sangha, and will perform the Uposatha and carry out Sangha acts."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Sukaraṁ sādhunā sādhu,	"Easy for the good is what is good,
Sādhu pāpena dukkaraṁ;	Good is difficult for the evil;
Pāpaṁ pāpena sukaraṁ,	Evil is easy for the evil,
Pāpamariyehi dukkaran”ti.	Evil is difficult for the noble ones."
Aṭṭhamaṁ.	Eighth.

--- UD5.9: Sadhāyamānasutta ---	--- UD5.9: Sadhāyamānasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.	at one time the Blessed One was traveling on tour in the Kosalan country with a large Sangha of bhikkhus.
Tena kho pana samayena sambahulā māṇavakā bhagavato avidūre sadhāyamānarūpā atikkamanti.	Now at that time several young men were passing by not far from the Blessed One, making a loud noise.
Addasā kho bhagavā sambahule māṇavake avidūre sadhāyamānarūpe atikkante.	The Blessed One saw several young men passing by not far away, making a loud noise.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Parimuṭṭhā paṇḍitābhāsā,	"Confused are those who speak as if wise,
vācāgocarabhāṇino;	Speaking in the range of speech;
Yāvicchanti mukhāyāmaṁ,	As much as they wish with their mouths,
yena nītā na taṁ vidū”ti.	Led by what, they do not know."
Navamaṁ.	Ninth.

--- UD5.10: Cūḷapanthakasutta ---	--- UD5.10: Cūḷapanthakasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena āyasmā cūḷapanthako bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.	Now at that time the Venerable Cūḷapanthaka was sitting not far from the Blessed One, cross-legged, holding his body erect, with mindfulness established before him.
Addasā kho bhagavā āyasmantaṁ cūḷapanthakaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.	The Blessed One saw the Venerable Cūḷapanthaka sitting not far away, cross-legged, holding his body erect, with mindfulness established before him.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Ṭhitena kāyena ṭhitena cetasā,	"With steady body, with steady mind,
Tiṭṭhaṁ nisinno uda vā sayāno;	Whether standing, sitting, or lying down,
Etaṁ satiṁ bhikkhu adhiṭṭhahāno,	A bhikkhu who is resolved on this mindfulness
Labhetha pubbāpariyaṁ visesaṁ;	Would obtain distinction unknown before;
Laddhāna pubbāpariyaṁ visesaṁ,	Having obtained distinction unknown before,
Adassanaṁ maccurājassa gacche”ti.	He would go beyond the sight of the king of death."
Dasamaṁ.	Tenth.
Soṇavaggo pañcamo.	The Soṇa Chapter, the Fifth.
Tassuddānaṁ	Its summary:
Piyo appāyukā kuṭṭhī,	Beloved, short-lived, leper,
kumārakā uposatho;	Boys, Uposatha;
Soṇo ca revato bhedo,	Soṇa and Revata, schism,
sadhāya panthakena cāti.	Loud noise and Panthaka.

+

Ud 6 Jaccandha-vagga: Chapter 6 on Blind From Birth

+ all- all

• 6.1 - Ud 6.1 Āyusaṅkhārossajjana
• 6.2 - Ud 6.2 Sattajaṭila
• 6.3 - Ud 6.3 Paccavekkhaṇa
• 6.4 - Ud 6.4 Paṭhamanānātitthiya
• 6.5 - Ud 6.5 Dutiyanānātitthiya
• 6.6 - Ud 6.6 Tatiyanānātitthiya
• 6.7 - Ud 6.7 Subhūti
• 6.8 - Ud 6.8 Gaṇikā
• 6.9 - Ud 6.9 Upātidhāvanti
• 6.10 - Ud 6.10 Uppajjanti

--- 6. Jaccandhavagga ---

--- 6. Jaccandhavagga ---

* UD6.1: Āyusaṅkhārossajjanasutta	* UD6.1: Āyusaṅkhārossajjanasutta
* UD6.2: Sattajaṭilasutta	* UD6.2: Sattajaṭilasutta
* UD6.3: Paccavekkhaṇasutta	* UD6.3: Paccavekkhaṇasutta
* UD6.4: Paṭhamanānātitthiyasutta	* UD6.4: Paṭhamanānātitthiyasutta
* UD6.5: Dutiyanānātitthiyasutta	* UD6.5: Dutiyanānātitthiyasutta
* UD6.6: Tatiyanānātitthiyasutta	* UD6.6: Tatiyanānātitthiyasutta
* UD6.7: Subhūtisutta	* UD6.7: Subhūtisutta
* UD6.8: Gaṇikāsutta	* UD6.8: Gaṇikāsutta
* UD6.9: Upātidhāvantisutta	* UD6.9: Upātidhāvantisutta
* UD6.10: Uppajjantisutta	* UD6.10: Uppajjantisutta

--- UD6.1: Āyusaṅkhārossajjanasutta ---	--- UD6.1: Āyusaṅkhārossajjanasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.	at one time the Blessed One was dwelling at Vesālī in the Great Forest, in the Hall with the Peaked Roof.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.	Then the Blessed One, in the morning time, dressed and taking his bowl and robe, entered Vesālī for almsfood.
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:	Having wandered for almsfood in Vesālī, after the meal, returning from his almsround, he addressed the Venerable Ānanda:
“gaṇhāhi, ānanda, nisīdanaṁ.	"Take the sitting cloth, Ānanda.
Yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divāvihārāyā”ti.	Let us approach the Cāpāla shrine for the day's abiding."
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.	"Yes, sir," said the Venerable Ānanda, assenting to the Blessed One. Taking the sitting cloth, he followed behind the Blessed One.
Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One approached the Cāpāla shrine; having approached, he sat down on the prepared seat.
Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:	Having sat down, the Blessed One addressed the Venerable Ānanda:
“Ramaṇīyā, ānanda, vesālī; ramaṇīyaṁ udenaṁ cetiyaṁ; ramaṇīyaṁ gotamakaṁ cetiyaṁ; ramaṇīyaṁ sattambaṁ cetiyaṁ; ramaṇīyaṁ bahuputtaṁ cetiyaṁ; ramaṇīyaṁ sārandadaṁ cetiyaṁ; ramaṇīyaṁ cāpālaṁ cetiyaṁ.	"Delightful, Ānanda, is Vesālī; delightful is the Udena shrine; delightful is the Gotamaka shrine; delightful is the Sattamba shrine; delightful is the Bahuputta shrine; delightful is the Sārandada shrine; delightful is the Cāpāla shrine.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno (…) kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.	Whoever, Ānanda, has developed and cultivated the four bases of psychic power, made them a vehicle, made them a foundation, established them, exercised them, and properly undertaken them, could, if he wished, remain for a full lifespan or for what is left of the lifespan.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.	The Tathāgata, Ānanda, has developed and cultivated the four bases of psychic power, made them a vehicle, made them a foundation, established them, exercised them, and properly undertaken them. If he wished, Ānanda, the Tathāgata could remain for a full lifespan or for what is left of the lifespan."
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṁ;	But even when the Blessed One gave such an obvious hint, such an obvious sign, the Venerable Ānanda was unable to penetrate it;
na bhagavantaṁ yāci:	he did not request the Blessed One:
“tiṭṭhatu, bhante, bhagavā kappaṁ; tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.	"Let the Blessed One remain for a full lifespan, sir; let the Well-Gone One remain for a full lifespan for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans," as his mind was possessed by Māra.
Dutiyampi kho …pe…	A second time...
tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:	a third time the Blessed One addressed the Venerable Ānanda:
“Ramaṇīyā, ānanda, vesālī; ramaṇīyaṁ udenaṁ cetiyaṁ; ramaṇīyaṁ gotamakaṁ cetiyaṁ; ramaṇīyaṁ sattambaṁ cetiyaṁ; ramaṇīyaṁ bahuputtaṁ cetiyaṁ; ramaṇīyaṁ sārandadaṁ cetiyaṁ; ramaṇīyaṁ cāpālaṁ cetiyaṁ.	"Delightful, Ānanda, is Vesālī; delightful is the Udena shrine; delightful is the Gotamaka shrine; delightful is the Sattamba shrine; delightful is the Bahuputta shrine; delightful is the Sārandada shrine; delightful is the Cāpāla shrine.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.	Whoever, Ānanda, has developed and cultivated the four bases of psychic power, made them a vehicle, made them a foundation, established them, exercised them, and properly undertaken them, could, if he wished, remain for a full lifespan or for what is left of the lifespan.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.	The Tathāgata, Ānanda, has developed and cultivated the four bases of psychic power, made them a vehicle, made them a foundation, established them, exercised them, and properly undertaken them. If he wished, Ānanda, the Tathāgata could remain for a full lifespan or for what is left of the lifespan."
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṁ;	But even when the Blessed One gave such an obvious hint, such an obvious sign, the Venerable Ānanda was unable to penetrate it;
na bhagavantaṁ yāci:	he did not request the Blessed One:
“tiṭṭhatu, bhante, bhagavā kappaṁ; tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.	"Let the Blessed One remain for a full lifespan, sir; let the Well-Gone One remain for a full lifespan for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans," as his mind was possessed by Māra.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:	Then the Blessed One addressed the Venerable Ānanda:
“gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti.	Go now, Ānanda, at whatever time you think fit.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi.	"Yes, sir," said the Venerable Ānanda, assenting to the Blessed One. He rose from his seat, paid homage to the Blessed One, circumambulated him, and sat down not far away at the root of a certain tree.
Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca:	Then Māra the Evil One, soon after the Venerable Ānanda had departed, approached the Blessed One; having approached, he stood to one side. Standing to one side, Māra the Evil One said to the Blessed One:
“Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.	"Let the Blessed One attain final Nibbāna now, sir; let the Well-Gone One attain final Nibbāna; now is the time for the Blessed One's final Nibbāna.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	These words were spoken by the Blessed One, sir:
‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.	'I will not attain final Nibbāna, Evil One, until my bhikkhus are accomplished disciples—learned, disciplined, confident, learned in the Dhamma, Dhamma-bearers, practicing in accordance with the Dhamma, practicing properly, conducting themselves according to the Dhamma, and having learned their own teacher's doctrine, will teach, declare, establish, expound, analyze, explain, and make clear, and having well refuted with Dhamma any opposing doctrine that arises, will teach the wonderful Dhamma.'
Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.	But now, sir, the Blessed One's bhikkhu disciples are accomplished—learned, disciplined, confident, learned in the Dhamma, Dhamma-bearers, practicing in accordance with the Dhamma, practicing properly, conducting themselves according to the Dhamma, and having learned their own teacher's doctrine, they teach, declare, establish, expound, analyze, explain, and make clear, and having well refuted with Dhamma any opposing doctrine that arises, they teach the wonderful Dhamma.
Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.	Let the Blessed One attain final Nibbāna now, sir; let the Well-Gone One attain final Nibbāna; now is the time for the Blessed One's final Nibbāna.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	These words were spoken by the Blessed One, sir:
‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.	'I will not attain final Nibbāna, Evil One, until my bhikkhunīs are accomplished disciples—learned, disciplined, confident, learned in the Dhamma, Dhamma-bearers, practicing in accordance with the Dhamma, practicing properly, conducting themselves according to the Dhamma, and having learned their own teacher's doctrine, will teach, declare, establish, expound, analyze, explain, and make clear, and having well refuted with Dhamma any opposing doctrine that arises, will teach the wonderful Dhamma.'
Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.	But now, sir, the Blessed One's bhikkhunī disciples are accomplished—learned, disciplined, confident, learned in the Dhamma, Dhamma-bearers, practicing in accordance with the Dhamma, practicing properly, conducting themselves according to the Dhamma, and having learned their own teacher's doctrine, they teach, declare, establish, expound, analyze, explain, and make clear, and having well refuted with Dhamma any opposing doctrine that arises, they teach the wonderful Dhamma.
Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.	Let the Blessed One attain final Nibbāna now, sir; let the Well-Gone One attain final Nibbāna; now is the time for the Blessed One's final Nibbāna.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	These words were spoken by the Blessed One, sir:
‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.	'I will not attain final Nibbāna, Evil One, until my male lay disciples are accomplished disciples—learned, disciplined, confident, learned in the Dhamma, Dhamma-bearers, practicing in accordance with the Dhamma, practicing properly, conducting themselves according to the Dhamma, and having learned their own teacher's doctrine, will teach, declare, establish, expound, analyze, explain, and make clear, and having well refuted with Dhamma any opposing doctrine that arises, will teach the wonderful Dhamma.'
Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.	But now, sir, the Blessed One's male lay disciples are accomplished—learned, disciplined, confident, learned in the Dhamma, Dhamma-bearers, practicing in accordance with the Dhamma, practicing properly, conducting themselves according to the Dhamma, and having learned their own teacher's doctrine, they teach, declare, establish, expound, analyze, explain, and make clear, and having well refuted with Dhamma any opposing doctrine that arises, they teach the wonderful Dhamma.
Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.	Let the Blessed One attain final Nibbāna now, sir; let the Well-Gone One attain final Nibbāna; now is the time for the Blessed One's final Nibbāna.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	These words were spoken by the Blessed One, sir:
‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.	'I will not attain final Nibbāna, Evil One, until my female lay disciples are accomplished disciples—learned, disciplined, confident, learned in the Dhamma, Dhamma-bearers, practicing in accordance with the Dhamma, practicing properly, conducting themselves according to the Dhamma, and having learned their own teacher's doctrine, will teach, declare, establish, expound, analyze, explain, and make clear, and having well refuted with Dhamma any opposing doctrine that arises, will teach the wonderful Dhamma.'
Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.	But now, sir, the Blessed One's female lay disciples are accomplished—learned, disciplined, confident, learned in the Dhamma, Dhamma-bearers, practicing in accordance with the Dhamma, practicing properly, conducting themselves according to the Dhamma, and having learned their own teacher's doctrine, they teach, declare, establish, expound, analyze, explain, and make clear, and having well refuted with Dhamma any opposing doctrine that arises, they teach the wonderful Dhamma.
Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.	Let the Blessed One attain final Nibbāna now, sir; let the Well-Gone One attain final Nibbāna; now is the time for the Blessed One's final Nibbāna.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	These words were spoken by the Blessed One, sir:
‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.	'I will not attain final Nibbāna, Evil One, until this holy life of mine becomes successful and flourishing, widespread, popular, extensive, well-proclaimed among gods and humans.'
Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ.	But now, sir, the Blessed One's holy life is successful and flourishing, widespread, popular, extensive, well-proclaimed among gods and humans.
Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato”ti.	Let the Blessed One attain final Nibbāna now, sir; let the Well-Gone One attain final Nibbāna; now is the time for the Blessed One's final Nibbāna."
Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca:	When this was said, the Blessed One said to Māra the Evil One:
“appossukko tvaṁ, pāpima, hohi. Na ciraṁ tathāgatassa parinibbānaṁ bhavissati.	"Do not worry, Evil One. It will not be long before the Tathāgata's final Nibbāna.
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.	Three months from now the Tathāgata will attain final Nibbāna."
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji.	Then at the Cāpāla shrine the Blessed One, mindfully and clearly comprehending, relinquished his life-formation.
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako lomahaṁso, devadundubhiyo ca phaliṁsu.	When the Blessed One relinquished his life-formation, there was a great earthquake, fearful and hair-raising, and the divine drums thundered.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Tulamatulañca sambhavaṁ,	"The measurable and the immeasurable existence,
Bhavasaṅkhāramavassaji muni;	The sage relinquished the life-formation;
Ajjhattarato samāhito,	Inwardly joyful and concentrated,
Abhindi kavacamivattasambhavan”ti.	He broke his own life's armor."
Paṭhamaṁ.	First.

--- UD6.2: Sattajaṭilasutta ---	--- UD6.2: Sattajaṭilasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.	at one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, Migāra's mother's mansion.
Tena kho pana samayena bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti.	Now at that time the Blessed One was sitting outside the door at evening time, having emerged from seclusion.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
Tena kho pana samayena satta ca jaṭilā, satta ca nigaṇṭhā, satta ca acelakā, satta ca ekasāṭakā, satta ca paribbājakā, parūḷhakacchanakhalomā khārivividhamādāya bhagavato avidūre atikkamanti.	Now at that time seven matted-hair ascetics, seven Nigaṇṭhas, seven naked ascetics, seven one-cloth ascetics, and seven wanderers, with long hair and nails, carrying various implements, passed by not far from the Blessed One.
Addasā kho rājā pasenadi kosalo te satta ca jaṭile, satta ca nigaṇṭhe, satta ca acelake, satta ca ekasāṭake, satta ca paribbājake, parūḷhakacchanakhalome khārivividhamādāya bhagavato avidūre atikkamante.	King Pasenadi of Kosala saw those seven matted-hair ascetics, seven Nigaṇṭhas, seven naked ascetics, seven one-cloth ascetics, and seven wanderers, with long hair and nails, carrying various implements, passing by not far from the Blessed One.
Disvāna uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena te satta ca jaṭilā, satta ca nigaṇṭhā, satta ca acelakā, satta ca ekasāṭakā, satta ca paribbājakā, tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāvesi:	Having seen them, he rose from his seat, arranged his upper robe over one shoulder, placed his right knee on the ground, saluted those seven matted-hair ascetics, seven Nigaṇṭhas, seven naked ascetics, seven one-cloth ascetics, and seven wanderers with joined palms, and announced his name three times:
“rājāhaṁ, bhante, pasenadi kosalo;	"I am King Pasenadi of Kosala, sir;
rājāhaṁ, bhante, pasenadi kosalo;	I am King Pasenadi of Kosala, sir;
rājāhaṁ, bhante, pasenadi kosalo”ti.	I am King Pasenadi of Kosala, sir."
Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu, sattasu ca nigaṇṭhesu, sattasu ca acelakesu, sattasu ca ekasāṭakesu, sattasu ca paribbājakesu, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:	Then King Pasenadi of Kosala, soon after those seven matted-hair ascetics, seven Nigaṇṭhas, seven naked ascetics, seven one-cloth ascetics, and seven wanderers had departed, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, King Pasenadi of Kosala said to the Blessed One:
“ye kho, bhante, loke arahanto vā arahattamaggaṁ vā samāpannā ete tesaṁ aññatare”ti.	Those, sir, who in the world are arahants or have entered the path to arahantship—are these among them?
“Dujjānaṁ kho etaṁ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena—ime vā arahanto, ime vā arahattamaggaṁ samāpannāti.	"It is difficult, great king, for you as a householder enjoying sensual pleasures, living crowded with children and spouse, using Kāsī sandalwood, wearing garlands, scents, and unguents, and accepting gold and silver, to know whether these are arahants or have entered the path to arahantship.
Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ. Tañca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena.	It is through living together, great king, that virtue is to be understood. And that only after a long time, not quickly, by one who is attentive, not inattentive, by one who is wise, not unwise.
Saṁvohārena kho, mahārāja, soceyyaṁ veditabbaṁ. Tañca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena.	It is through dealing with someone, great king, that purity is to be understood. And that only after a long time, not quickly, by one who is attentive, not inattentive, by one who is wise, not unwise.
Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena.	It is in times of trouble, great king, that fortitude is to be understood. And that only after a long time, not quickly, by one who is attentive, not inattentive, by one who is wise, not unwise.
Sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññenā”ti.	It is through discussion, great king, that wisdom is to be understood. And that only after a long time, not quickly, by one who is attentive, not inattentive, by one who is wise, not unwise."
“Acchariyaṁ, bhante, abbhutaṁ, bhante.	"Wonderful, sir! Marvelous, sir!
Yāva subhāsitañcidaṁ, bhante, bhagavatā:	How well spoken this is by the Blessed One:
‘dujjānaṁ kho etaṁ, mahārāja, tayā gihinā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena—ime vā arahanto, ime vā arahattamaggaṁ samāpannāti.	'It is difficult, great king, for you as a householder living crowded with children and spouse, using Kāsī sandalwood, wearing garlands, scents, and unguents, and accepting gold and silver, to know whether these are arahants or have entered the path to arahantship.
Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ …pe…	It is through living together, great king, that virtue is to be understood...
sākacchāya kho, mahārāja, paññā veditabbā.	It is through discussion, great king, that wisdom is to be understood. And that only after a long time, not quickly, by one who is attentive, not inattentive, by one who is wise, not unwise.'"
Sā ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññenā’”ti.	"These, sir, are my men, spies and scouts who have scouted the countryside and are returning.
“Ete, bhante, mama purisā corā ocarakā janapadaṁ ocaritvā gacchanti.	They scout first, and I will question them afterward.
Tehi paṭhamaṁ ociṇṇaṁ ahaṁ pacchā osārissāmi.	Now these men, sir, having washed off that dust and dirt, well-bathed, well-anointed, with trimmed hair and beards, dressed in white clothes, will enjoy themselves furnished and endowed with the five cords of sensual pleasure."
Idāni te, bhante, taṁ rajojallaṁ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgibhūtā paricāressantī”ti.	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	"One should not exert oneself everywhere,
“Na vāyameyya sabbattha,	Should not be another's person;
nāññassa puriso siyā;	Should not depend on another,
Nāññaṁ nissāya jīveyya,	Should not engage in trade by the Dhamma."
dhammena na vaṇiṁ care”ti.	Second.
Dutiyaṁ.

--- UD6.3: Paccavekkhaṇasutta ---	--- UD6.3: Paccavekkhaṇasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena bhagavā attano aneke pāpake akusale dhamme pahīne paccavekkhamāno nisinno hoti, aneke ca kusale dhamme bhāvanāpāripūriṁ gate.	Now at that time the Blessed One was sitting reviewing the many evil, unwholesome states he had abandoned and the many wholesome states he had brought to fulfillment through development.
Atha kho bhagavā attano aneke pāpake akusale dhamme pahīne viditvā aneke ca kusale dhamme bhāvanāpāripūriṁ gate tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing his abandoning of many evil, unwholesome states and his bringing to fulfillment through development of many wholesome states, on that occasion uttered this inspired utterance:
“Ahu pubbe tadā nāhu,	"What was before, now is not;
nāhu pubbe tadā ahu;	What was not before, now is;
Na cāhu na ca bhavissati,	It neither was nor will be,
na cetarahi vijjatī”ti.	Nor is it found at present."
Tatiyaṁ.	Third.

--- UD6.4: Paṭhamanānātitthiyasutta ---	--- UD6.4: Paṭhamanānātitthiyasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.	Now at that time many ascetics, brahmins, and wanderers of various sects were staying at Sāvatthī, holding different views, with different inclinations, different preferences, dependent on their different view-positions.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sassato loko, idameva saccaṁ moghamaññan”ti.	The world is eternal; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“asassato loko, idameva saccaṁ moghamaññan”ti.	The world is not eternal; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“antavā loko, idameva saccaṁ moghamaññan”ti.	The world is finite; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“anantavā loko, idameva saccaṁ moghamaññan”ti.	The world is infinite; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan”ti.	The soul and the body are the same; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan”ti.	The soul is one thing, the body is another; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.	The Tathāgata exists after death; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.	The Tathāgata does not exist after death; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.	The Tathāgata both exists and does not exist after death; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.	The Tathāgata neither exists nor does not exist after death; this alone is true, everything else is false.
Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:	They lived quarreling, disputing, arguing, wounding each other with verbal daggers:
“ediso dhammo, nediso dhammo;	"Dhamma is like this, not like that;
nediso dhammo, ediso dhammo”ti.	Dhamma is not like that, it is like this."
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu.	Then several bhikkhus, in the morning time, dressed and taking their bowls and robes, entered Sāvatthī for almsfood.
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Having wandered for almsfood in Sāvatthī, after the meal, returning from their almsround, they approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Sitting to one side, those bhikkhus said to the Blessed One:
“Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā—	"Here, sir, many ascetics, brahmins, and wanderers of various sects are staying at Sāvatthī, holding different views, with different inclinations, different preferences, dependent on their different view-positions—
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There are some ascetics and brahmins who speak thus and hold this view:
‘sassato loko, idameva saccaṁ moghamaññan’ti …pe…	'The world is eternal; this alone is true, everything else is false'...
te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:	They live quarreling, disputing, arguing, wounding each other with verbal daggers:
‘ediso dhammo, nediso dhammo;	'Dhamma is like this, not like that;
nediso dhammo, ediso dhammo’”ti.	Dhamma is not like that, it is like this.'"
“Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā;	"Wanderers of other sects, bhikkhus, are blind, without eyes;
atthaṁ na jānanti, anatthaṁ na jānanti, dhammaṁ na jānanti, adhammaṁ na jānanti.	they do not know what is beneficial, they do not know what is harmful, they do not know what is Dhamma, they do not know what is not Dhamma.
Te atthaṁ ajānantā anatthaṁ ajānantā dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:	Not knowing what is beneficial, not knowing what is harmful, not knowing what is Dhamma, not knowing what is not Dhamma, they live quarreling, disputing, arguing, wounding each other with verbal daggers:
‘ediso dhammo, nediso dhammo;	'Dhamma is like this, not like that;
nediso dhammo, ediso dhammo’ti.	Dhamma is not like that, it is like this.'
Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā aññataro rājā ahosi.	Once upon a time, bhikkhus, there was a certain king in this very Sāvatthī.
Atha kho, bhikkhave, so rājā aññataraṁ purisaṁ āmantesi:	Then, bhikkhus, that king summoned a certain man:
‘ehi tvaṁ, ambho purisa, yāvatakā sāvatthiyā jaccandhā te sabbe ekajjhaṁ sannipātehī’ti.	'Come, good man, gather together all the blind people in Sāvatthī.'
‘Evaṁ, devā’ti kho, bhikkhave, so puriso tassa rañño paṭissutvā yāvatakā sāvatthiyā jaccandhā te sabbe gahetvā yena so rājā tenupasaṅkami; upasaṅkamitvā taṁ rājānaṁ etadavoca:	'Yes, your majesty,' said that man, assenting to the king. Having gathered together all the blind people in Sāvatthī, he approached the king; having approached, he said to the king:
‘sannipātitā kho te, deva, yāvatakā sāvatthiyā jaccandhā’ti.	'All the blind people in Sāvatthī have been gathered together, your majesty.'
‘Tena hi, bhaṇe, jaccandhānaṁ hatthiṁ dassehī’ti.	'Well then, show the blind people an elephant.'
‘Evaṁ, devā’ti kho, bhikkhave, so puriso tassa rañño paṭissutvā jaccandhānaṁ hatthiṁ dassesi—	'Yes, your majesty,' said that man, assenting to the king, and he showed the blind people an elephant—
Ekaccānaṁ jaccandhānaṁ hatthissa sīsaṁ dassesi:	To some of the blind people he showed the elephant's head:
‘ediso, jaccandhā, hatthī’ti.	'The elephant is like this, blind people.'
Ekaccānaṁ jaccandhānaṁ hatthissa kaṇṇaṁ dassesi:	To some of the blind people he showed the elephant's ear:
‘ediso, jaccandhā, hatthī’ti.	'The elephant is like this, blind people.'
Ekaccānaṁ jaccandhānaṁ hatthissa dantaṁ dassesi:	To some of the blind people he showed the elephant's tusk:
‘ediso, jaccandhā, hatthī’ti.	'The elephant is like this, blind people.'
Ekaccānaṁ jaccandhānaṁ hatthissa soṇḍaṁ dassesi:	To some of the blind people he showed the elephant's trunk:
‘ediso, jaccandhā, hatthī’ti.	'The elephant is like this, blind people.'
Ekaccānaṁ jaccandhānaṁ hatthissa kāyaṁ dassesi:	To some of the blind people he showed the elephant's body:
‘ediso, jaccandhā, hatthī’ti.	'The elephant is like this, blind people.'
Ekaccānaṁ jaccandhānaṁ hatthissa pādaṁ dassesi:	To some of the blind people he showed the elephant's foot:
‘ediso, jaccandhā, hatthī’ti.	'The elephant is like this, blind people.'
Ekaccānaṁ jaccandhānaṁ hatthissa satthiṁ dassesi:	To some of the blind people he showed the elephant's hindquarters:
‘ediso, jaccandhā, hatthī’ti.	'The elephant is like this, blind people.'
Ekaccānaṁ jaccandhānaṁ hatthissa naṅguṭṭhaṁ dassesi:	To some of the blind people he showed the elephant's tail:
‘ediso, jaccandhā, hatthī’ti.	'The elephant is like this, blind people.'
Ekaccānaṁ jaccandhānaṁ hatthissa vāladhiṁ dassesi:	To some of the blind people he showed the elephant's tuft of hair at the end of the tail:
‘ediso, jaccandhā, hatthī’ti.	'The elephant is like this, blind people.'
Atha kho, bhikkhave, so puriso jaccandhānaṁ hatthiṁ dassetvā yena so rājā tenupasaṅkami; upasaṅkamitvā taṁ rājānaṁ etadavoca:	Then, bhikkhus, that man, having shown the elephant to the blind people, approached the king; having approached, he said to the king:
‘diṭṭho kho tehi, deva, jaccandhehi hatthī;	'The elephant has been shown to the blind people, your majesty;
yassadāni kālaṁ maññasī’ti.	now you may do as you think fit.'
Atha kho, bhikkhave, so rājā yena te jaccandhā tenupasaṅkami; upasaṅkamitvā te jaccandhe etadavoca:	Then, bhikkhus, the king approached those blind people; having approached, he said to the blind people:
‘diṭṭho vo, jaccandhā, hatthī’ti?	'Have you seen the elephant, blind people?'
‘Evaṁ, deva, diṭṭho no hatthī’ti.	'Yes, your majesty, we have seen the elephant.'
‘Vadetha, jaccandhā, kīdiso hatthī’ti?	'Tell me, blind people, what is the elephant like?'
Yehi, bhikkhave, jaccandhehi hatthissa sīsaṁ diṭṭhaṁ ahosi, te evamāhaṁsu:	Those blind people who had been shown the elephant's head said:
‘ediso, deva, hatthī seyyathāpi kumbho’ti.	'The elephant is like a water jar, your majesty.'
Yehi, bhikkhave, jaccandhehi hatthissa kaṇṇo diṭṭho ahosi, te evamāhaṁsu:	Those blind people who had been shown the elephant's ear said:
‘ediso, deva, hatthī seyyathāpi suppo’ti.	'The elephant is like a winnowing basket, your majesty.'
Yehi, bhikkhave, jaccandhehi hatthissa danto diṭṭho ahosi, te evamāhaṁsu:	Those blind people who had been shown the elephant's tusk said:
‘ediso, deva, hatthī seyyathāpi khīlo’ti.	'The elephant is like a plowshare, your majesty.'
Yehi, bhikkhave, jaccandhehi hatthissa soṇḍo diṭṭho ahosi, te evamāhaṁsu:	Those blind people who had been shown the elephant's trunk said:
‘ediso, deva, hatthī seyyathāpi naṅgalīsā’ti.	'The elephant is like a plow pole, your majesty.'
Yehi, bhikkhave, jaccandhehi hatthissa kāyo diṭṭho ahosi, te evamāhaṁsu:	Those blind people who had been shown the elephant's body said:
‘ediso, deva, hatthī seyyathāpi koṭṭho’ti.	'The elephant is like a granary, your majesty.'
Yehi, bhikkhave, jaccandhehi hatthissa pādo diṭṭho ahosi, te evamāhaṁsu:	Those blind people who had been shown the elephant's foot said:
‘ediso, deva, hatthī seyyathāpi thūṇo’ti.	'The elephant is like a pillar, your majesty.'
Yehi, bhikkhave, jaccandhehi hatthissa satthi diṭṭho ahosi, te evamāhaṁsu:	Those blind people who had been shown the elephant's hindquarters said:
‘ediso, deva, hatthī seyyathāpi udukkhalo’ti.	'The elephant is like a mortar, your majesty.'
Yehi, bhikkhave, jaccandhehi hatthissa naṅguṭṭhaṁ diṭṭhaṁ ahosi, te evamāhaṁsu:	Those blind people who had been shown the elephant's tail said:
‘ediso, deva, hatthī seyyathāpi musalo’ti.	'The elephant is like a pestle, your majesty.'
Yehi, bhikkhave, jaccandhehi hatthissa vāladhi diṭṭho ahosi, te evamāhaṁsu:	Those blind people who had been shown the elephant's tuft of hair said:
‘ediso, deva, hatthī seyyathāpi sammajjanī’ti.	'The elephant is like a broom, your majesty.'
Te ‘ediso hatthī, nediso hatthī;	They fought each other with their fists, saying 'The elephant is like this, not like that;
nediso hatthī, ediso hatthī’ti aññamaññaṁ muṭṭhīhi saṁsumbhiṁsu.	the elephant is not like that, it is like this.'
Tena ca pana, bhikkhave, so rājā attamano ahosi.	And the king was delighted with this.
Evamevaṁ kho, bhikkhave, aññatitthiyā paribbājakā andhā acakkhukā.	In the same way, bhikkhus, wanderers of other sects are blind, without eyes.
Te atthaṁ na jānanti anatthaṁ na jānanti, dhammaṁ na jānanti adhammaṁ na jānanti.	They do not know what is beneficial, they do not know what is harmful, they do not know what is Dhamma, they do not know what is not Dhamma.
Te atthaṁ ajānantā anatthaṁ ajānantā, dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:	Not knowing what is beneficial, not knowing what is harmful, not knowing what is Dhamma, not knowing what is not Dhamma, they live quarreling, disputing, arguing, wounding each other with verbal daggers:
‘ediso dhammo, nediso dhammo;	'Dhamma is like this, not like that;
nediso dhammo, ediso dhammo’”ti.	Dhamma is not like that, it is like this.'"
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Imesu kira sajjanti,	"In these they are caught, it seems,
eke samaṇabrāhmaṇā;	Some ascetics and brahmins;
Viggayha naṁ vivadanti,	Disputing over it they argue,
janā ekaṅgadassino”ti.	People who see only one side."
Catutthaṁ.	Fourth.

--- UD6.5: Dutiyanānātitthiyasutta ---	--- UD6.5: Dutiyanānātitthiyasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.	Now at that time many ascetics, brahmins, and wanderers of various sects were staying at Sāvatthī, holding different views, with different inclinations, different preferences, dependent on their different view-positions.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are eternal; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“asassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are not eternal; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are both eternal and not eternal; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“neva sassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are neither eternal nor not eternal; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sayaṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are self-made; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“paraṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are made by another; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sayaṅkato ca paraṅkato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are both self-made and made by another; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world, neither self-made nor made by another, have arisen by chance; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are eternal; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“asassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are not eternal; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sassatañca asassatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are both eternal and not eternal; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“neva sassataṁ nāsassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are neither eternal nor not eternal; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sayaṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are self-made; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“paraṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are made by another; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sayaṅkatañca paraṅkatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are both self-made and made by another; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world, neither self-made nor made by another, have arisen by chance; this alone is true, everything else is false.
Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:	They lived quarreling, disputing, arguing, wounding each other with verbal daggers:
“ediso dhammo, nediso dhammo;	"Dhamma is like this, not like that;
nediso dhammo, ediso dhammo”ti.	Dhamma is not like that, it is like this."
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu.	Then several bhikkhus, in the morning time, dressed and taking their bowls and robes, entered Sāvatthī for almsfood.
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Having wandered for almsfood in Sāvatthī, after the meal, returning from their almsround, they approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Sitting to one side, those bhikkhus said to the Blessed One:
“Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.	"Here, sir, many ascetics, brahmins, and wanderers of various sects are staying at Sāvatthī, holding different views, with different inclinations, different preferences, dependent on their different view-positions.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There are some ascetics and brahmins who speak thus and hold this view:
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe…	'The self and the world are eternal; this alone is true, everything else is false'...
te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:	They live quarreling, disputing, arguing, wounding each other with verbal daggers:
‘ediso dhammo, nediso dhammo;	'Dhamma is like this, not like that;
nediso dhammo, ediso dhammo’”ti.	Dhamma is not like that, it is like this.'"
“Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā;	"Wanderers of other sects, bhikkhus, are blind, without eyes;
atthaṁ na jānanti anatthaṁ na jānanti, dhammaṁ na jānanti adhammaṁ na jānanti.	they do not know what is beneficial, they do not know what is harmful, they do not know what is Dhamma, they do not know what is not Dhamma.
Te atthaṁ ajānantā anatthaṁ ajānantā, dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:	Not knowing what is beneficial, not knowing what is harmful, not knowing what is Dhamma, not knowing what is not Dhamma, they live quarreling, disputing, arguing, wounding each other with verbal daggers:
‘ediso dhammo, nediso dhammo;	'Dhamma is like this, not like that;
nediso dhammo, ediso dhammo’”ti.	Dhamma is not like that, it is like this.'"
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Imesu kira sajjanti,	"In these they are caught, it seems,
eke samaṇabrāhmaṇā;	Some ascetics and brahmins;
Antarāva visīdanti,	Midway they flounder,
appatvāva tamogadhan”ti.	Not having reached the far shore."
Pañcamaṁ.	Fifth.

--- UD6.6: Tatiyanānātitthiyasutta ---	--- UD6.6: Tatiyanānātitthiyasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.	Now at that time many ascetics, brahmins, and wanderers of various sects were staying at Sāvatthī, holding different views, with different inclinations, different preferences, dependent on their different view-positions.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are eternal; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“asassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are not eternal; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are both eternal and not eternal; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“neva sassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are neither eternal nor not eternal; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sayaṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are self-made; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“paraṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are made by another; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sayaṅkato ca paraṅkato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world are both self-made and made by another; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan”ti.	The self and the world, neither self-made nor made by another, have arisen by chance; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are eternal; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“asassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are not eternal; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sassatañca asassatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are both eternal and not eternal; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“neva sassataṁ nāsassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are neither eternal nor not eternal; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sayaṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are self-made; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“paraṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are made by another; this alone is true, everything else is false.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“sayaṅkatañca paraṅkatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world are both self-made and made by another; this alone is true, everything else is false.
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There were some ascetics and brahmins who spoke thus and held this view:
“asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.	Pleasure and pain, the self and the world, neither self-made nor made by another, have arisen by chance; this alone is true, everything else is false.
Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:	They lived quarreling, disputing, arguing, wounding each other with verbal daggers:
“ediso dhammo, nediso dhammo;	"Dhamma is like this, not like that;
nediso dhammo, ediso dhammo”ti.	Dhamma is not like that, it is like this."
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu.	Then several bhikkhus, in the morning time, dressed and taking their bowls and robes, entered Sāvatthī for almsfood.
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Having wandered for almsfood in Sāvatthī, after the meal, returning from their almsround, they approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Sitting to one side, those bhikkhus said to the Blessed One:
“Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.	"Here, sir, many ascetics, brahmins, and wanderers of various sects are staying at Sāvatthī, holding different views, with different inclinations, different preferences, dependent on their different view-positions.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:	There are some ascetics and brahmins who speak thus and hold this view:
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe…	'The self and the world are eternal; this alone is true, everything else is false'...
te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:	They live quarreling, disputing, arguing, wounding each other with verbal daggers:
‘ediso dhammo, nediso dhammo;	'Dhamma is like this, not like that;
nediso dhammo, ediso dhammo’”ti.	Dhamma is not like that, it is like this.'"
“Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā.	"Wanderers of other sects, bhikkhus, are blind, without eyes.
Te atthaṁ na jānanti anatthaṁ na jānanti, dhammaṁ na jānanti adhammaṁ na jānanti.	They do not know what is beneficial, they do not know what is harmful, they do not know what is Dhamma, they do not know what is not Dhamma.
Te atthaṁ ajānantā anatthaṁ ajānantā, dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:	Not knowing what is beneficial, not knowing what is harmful, not knowing what is Dhamma, not knowing what is not Dhamma, they live quarreling, disputing, arguing, wounding each other with verbal daggers:
‘ediso dhammo, nediso dhammo;	'Dhamma is like this, not like that;
nediso dhammo, ediso dhammo’”ti.	Dhamma is not like that, it is like this.'"
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Ahaṅkārapasutāyaṁ pajā,	"This generation is bound by I-making,
Paraṅkārūpasaṁhitā;	Attached to the making of another;
Etadeke nābbhaññaṁsu,	Some do not understand this,
Na naṁ sallanti addasuṁ.	They do not see this dart.
Etañca sallaṁ paṭikacca passato,	But for one who sees this dart clearly,
Ahaṁ karomīti na tassa hoti;	There is no 'I am doing' for him;
Paro karotīti na tassa hoti.	There is no 'another is doing' for him.
Mānupetā ayaṁ pajā,	This generation is bound by conceit,
Mānaganthā mānavinibaddhā;	Tied by the fetters of conceit, bound by conceit;
Diṭṭhīsu sārambhakathā,	With argumentative talk about views,
Saṁsāraṁ nātivattatī”ti.	They do not transcend saṃsāra."
Chaṭṭhaṁ.	Sixth.

--- UD6.7: Subhūtisutta ---	--- UD6.7: Subhūtisutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena āyasmā subhūti bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya avitakkaṁ samādhiṁ samāpajjitvā.	Now at that time the Venerable Subhūti was sitting not far from the Blessed One, cross-legged, holding his body erect, having entered a concentration free from thought.
Addasā kho bhagavā āyasmantaṁ subhūtiṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya avitakkaṁ samādhiṁ samāpannaṁ.	The Blessed One saw the Venerable Subhūti sitting not far away, cross-legged, holding his body erect, having entered a concentration free from thought.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Yassa vitakkā vidhūpitā,	"Whose thoughts are completely dispelled,
Ajjhattaṁ suvikappitā asesā;	Inwardly well-composed without remainder,
Taṁ saṅgamaticca arūpasaññī,	Having transcended contact, perceiving the formless,
Catuyogātigato na jātu metī”ti.	Gone beyond the four yokes, he never measures."
Sattamaṁ.	Seventh.

--- UD6.8: Gaṇikāsutta ---	--- UD6.8: Gaṇikāsutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	at one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground.
Tena kho pana samayena rājagahe dve pūgā aññatarissā gaṇikāya sārattā honti paṭibaddhacittā;	Now at that time two groups in Rājagaha were infatuated with a certain courtesan, their minds bound;
bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti.	they lived quarreling, disputing, arguing, attacking each other with hands, attacking each other with clods, attacking each other with sticks, attacking each other with weapons.
Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṁ.	They met death there or deadly suffering.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁsu.	Then several bhikkhus, in the morning time, dressed and taking their bowls and robes, entered Rājagaha for almsfood.
Rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Having wandered for almsfood in Rājagaha, after the meal, returning from their almsround, they approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Sitting to one side, those bhikkhus said to the Blessed One:
“Idha, bhante, rājagahe dve pūgā aññatarissā gaṇikāya sārattā paṭibaddhacittā;	"Here, sir, two groups in Rājagaha are infatuated with a certain courtesan, their minds bound;
bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti.	they live quarreling, disputing, arguing, attacking each other with hands, attacking each other with clods, attacking each other with sticks, attacking each other with weapons.
Te tattha maraṇampi nigacchanti maraṇamattampi dukkhan”ti.	They meet death there or deadly suffering."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Yañca pattaṁ yañca pattabbaṁ, ubhayametaṁ rajānukiṇṇaṁ, āturassānusikkhato.	"Both what is attained and what is to be attained are stained with dust, following the instructions of one who is troubled.
Ye ca sikkhāsārā sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasārā, ayameko anto.	Those who have training as their essence—virtue, observances, livelihood, and holy life—and service as their essence, this is one extreme.
Ye ca evaṁvādino:	Those who speak thus:
‘natthi kāmesu doso’ti, ayaṁ dutiyo anto.	'There is no fault in sensual pleasures,' this is the second extreme.
Iccete ubho antā kaṭasivaḍḍhanā, kaṭasiyo diṭṭhiṁ vaḍḍhenti.	Both these extremes increase the charnel ground, and charnel ground increases views.
Etete ubho ante anabhiññāya olīyanti eke, atidhāvanti eke.	Not having directly known both these extremes, some are stuck, some overshoot.
Ye ca kho te abhiññāya tatra ca nāhesuṁ, tena ca nāmaññiṁsu, vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.	But those who have directly known them, and are not established there, and are not led by that, for them there is no round to be proclaimed."
Aṭṭhamaṁ.	Eighth.

--- UD6.9: Upātidhāvantisutta ---	--- UD6.9: Upātidhāvantisutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti telappadīpesu jhāyamānesu.	Now at that time the Blessed One was sitting in the open air in the darkness of night while oil lamps were burning.
Tena kho pana samayena sambahulā adhipātakā tesu telappadīpesu āpātaparipātaṁ anayaṁ āpajjanti, byasanaṁ āpajjanti, anayabyasanaṁ āpajjanti.	Now at that time many flying insects were rushing toward those oil lamps, meeting misfortune, meeting disaster, meeting misfortune and disaster.
Addasā kho bhagavā te sambahule adhipātake tesu telappadīpesu āpātaparipātaṁ anayaṁ āpajjante, byasanaṁ āpajjante, anayabyasanaṁ āpajjante.	The Blessed One saw those many flying insects rushing toward those oil lamps, meeting misfortune, meeting disaster, meeting misfortune and disaster.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Upātidhāvanti na sāramenti,	"They rush forward but do not reach the essence,
Navaṁ navaṁ bandhanaṁ brūhayanti;	They create new bondage after new bondage;
Patanti pajjotamivādhipātakā,	They fall like insects into a flame,
Diṭṭhe sute itiheke niviṭṭhā”ti.	Some attached to what is seen and heard."
Navamaṁ.	Ninth.

--- UD6.10: Uppajjantisutta ---	--- UD6.10: Uppajjantisutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:	Sitting to one side, the Venerable Ānanda said to the Blessed One:
“Yāvakīvañca, bhante, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	"As long, sir, as Tathāgatas, Worthy Ones, Perfectly Enlightened Ones do not arise in the world, wanderers of other sects are honored, revered, esteemed, venerated, respected, and recipients of robes, almsfood, lodgings, and medicines for the sick.
Yato ca kho, bhante, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	But when, sir, Tathāgatas, Worthy Ones, Perfectly Enlightened Ones arise in the world, then wanderers of other sects are not honored, not revered, not esteemed, not venerated, not respected, and not recipients of robes, almsfood, lodgings, and medicines for the sick.
Bhagavāyeva dāni, bhante, sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ, bhikkhusaṅgho cā”ti.	Now only the Blessed One, sir, is honored, revered, esteemed, venerated, respected, and a recipient of robes, almsfood, lodgings, and medicines for the sick, and so is the Sangha of bhikkhus."
“Evametaṁ, ānanda, yāvakīvañca, ānanda, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	"It is so, Ānanda, as long, Ānanda, as Tathāgatas, Worthy Ones, Perfectly Enlightened Ones do not arise in the world, wanderers of other sects are honored, revered, esteemed, venerated, respected, and recipients of robes, almsfood, lodgings, and medicines for the sick.
Yato ca kho, ānanda, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.	But when, Ānanda, Tathāgatas, Worthy Ones, Perfectly Enlightened Ones arise in the world, then wanderers of other sects are not honored, not revered, not esteemed, not venerated, not respected, and not recipients of robes, almsfood, lodgings, and medicines for the sick.
Tathāgatova dāni sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ, bhikkhusaṅgho cā”ti.	Now only the Tathāgata is honored, revered, esteemed, venerated, respected, and a recipient of robes, almsfood, lodgings, and medicines for the sick, and so is the Sangha of bhikkhus."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Obhāsati tāva so kimi,	"The firefly shines so long
Yāva na unnamate pabhaṅkaro;	As the sun does not rise;
Sa verocanamhi uggate,	When the light-bringer has risen,
Hatappabho hoti na cāpi bhāsati.	It loses its radiance and no longer shines.
Evaṁ obhāsitameva takkikānaṁ,	Thus the illumination of the reasoners lasts only
Yāva sammāsambuddhā loke nuppajjanti;	As long as Perfectly Enlightened Ones do not arise in the world;
Na takkikā sujjhanti na cāpi sāvakā,	The reasoners are not purified, nor are their disciples,
Duddiṭṭhī na dukkhā pamuccare”ti.	Those of wrong view are not released from suffering."
Dasamaṁ.	Tenth.
Tassuddānaṁ	Its summary:
Āyujaṭilavekkhaṇā,	Life-formation, matted-hair ascetics, contemplation,
tayo titthiyā subhūti;	Three on other sectarians, Subhūti;
Gaṇikā upāti navamo,	Courtesan, rushing toward, ninth,
uppajjanti ca te dasāti.	And arising—these are the ten.
Jaccandhavaggo chaṭṭho.	The Blind Chapter, the Sixth.

+

Ud 7 Cūḷa-vagga: Chapter 7, The Lesser Chapter

+ all- all

• 7.1 - Ud 7.1 Paṭhamalakuṇḍakabhaddiya
• 7.2 - Ud 7.2 Dutiyalakuṇḍakabhaddiya
• 7.3 - Ud 7.3 Paṭhamasatta
• 7.4 - Ud 7.4 Dutiyasatta
• 7.5 - Ud 7.5 Aparalakuṇḍakabhaddiya
• 7.6 - Ud 7.6 Taṇhāsaṅkhaya
• 7.7 - Ud 7.7 Papañcakhaya
• 7.8 - Ud 7.8 Kaccāna
• 7.9 - Ud 7.9 Udapāna
• 7.10 - Ud 7.10 Utena

--- 7. Cūḷavagga ---

--- 7. Cūḷavagga ---

* UD7.1: Paṭhamalakuṇḍakabhaddiyasutta	* UD7.1: Paṭhamalakuṇḍakabhaddiyasutta
* UD7.2: Dutiyalakuṇḍakabhaddiyasutta	* UD7.2: Dutiyalakuṇḍakabhaddiyasutta
* UD7.3: Paṭhamasattasutta	* UD7.3: Paṭhamasattasutta
* UD7.4: Dutiyasattasutta	* UD7.4: Dutiyasattasutta
* UD7.5: Aparalakuṇḍakabhaddiyasutta	* UD7.5: Aparalakuṇḍakabhaddiyasutta
* UD7.6: Taṇhāsaṅkhayasutta	* UD7.6: Taṇhāsaṅkhayasutta
* UD7.7: Papañcakhayasutta	* UD7.7: Papañcakhayasutta
* UD7.8: Kaccānasutta	* UD7.8: Kaccānasutta
* UD7.9: Udapānasutta	* UD7.9: Udapānasutta
* UD7.10: Utenasutta	* UD7.10: Utenasutta

--- UD7.1: Paṭhamalakuṇḍakabhaddiyasutta ---	--- UD7.1: Paṭhamalakuṇḍakabhaddiyasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena āyasmā sāriputto āyasmantaṁ lakuṇḍakabhaddiyaṁ anekapariyāyena dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	Now at that time the Venerable Sāriputta was instructing, inspiring, encouraging, and gladdening the Venerable Lakuṇḍakabhaddi with a Dhamma talk in many ways.
Atha kho āyasmato lakuṇḍakabhaddiyassa āyasmatā sāriputtena anekapariyāyena dhammiyā kathāya sandassiyamānassa samādapiyamānassa samuttejiyamānassa sampahaṁsiyamānassa anupādāya āsavehi cittaṁ vimucci.	Then while the Venerable Lakuṇḍakabhaddi was being instructed, inspired, encouraged, and gladdened by the Venerable Sāriputta with a Dhamma talk in many ways, his mind was liberated from the taints without grasping.
Addasā kho bhagavā āyasmantaṁ lakuṇḍakabhaddiyaṁ āyasmatā sāriputtena anekapariyāyena dhammiyā kathāya sandassiyamānaṁ samādapiyamānaṁ samuttejiyamānaṁ sampahaṁsiyamānaṁ anupādāya āsavehi cittaṁ vimuttaṁ.	The Blessed One saw the Venerable Lakuṇḍakabhaddi being instructed, inspired, encouraged, and gladdened by the Venerable Sāriputta with a Dhamma talk in many ways, his mind liberated from the taints without grasping.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Uddhaṁ adho sabbadhi vippamutto,	"Released above, below, and all around,
Ayaṁhamasmīti anānupassī;	Not contemplating 'This I am,'
Evaṁ vimutto udatāri oghaṁ,	Thus liberated he crossed the flood,
Atiṇṇapubbaṁ apunabbhavāyā”ti.	Never crossed before, for no more becoming."
Paṭhamaṁ.	First.

--- UD7.2: Dutiyalakuṇḍakabhaddiyasutta ---	--- UD7.2: Dutiyalakuṇḍakabhaddiyasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena āyasmā sāriputto āyasmantaṁ lakuṇḍakabhaddiyaṁ sekhaṁ maññamāno bhiyyoso mattāya anekapariyāyena dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	Now at that time the Venerable Sāriputta, thinking the Venerable Lakuṇḍakabhaddi to be a trainee, was instructing, inspiring, encouraging, and gladdening him further with a Dhamma talk in many ways.
Addasā kho bhagavā āyasmantaṁ sāriputtaṁ āyasmantaṁ lakuṇḍakabhaddiyaṁ sekhaṁ maññamānaṁ bhiyyoso mattāya anekapariyāyena dhammiyā kathāya sandassentaṁ samādapentaṁ samuttejentaṁ sampahaṁsentaṁ.	The Blessed One saw the Venerable Sāriputta thinking the Venerable Lakuṇḍakabhaddi to be a trainee, instructing, inspiring, encouraging, and gladdening him further with a Dhamma talk in many ways.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Acchecchi vaṭṭaṁ byagā nirāsaṁ,	"He cut the round, dried up the stream without attachment,
Visukkhā saritā na sandati;	The dried-up stream does not flow;
Chinnaṁ vaṭṭaṁ na vattati,	The cut round does not turn,
Esevanto dukkhassā”ti.	This is the end of suffering."
Dutiyaṁ.	Second.

--- UD7.3: Paṭhamasattasutta ---	--- UD7.3: Paṭhamasattasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena sāvatthiyā manussā yebhuyyena kāmesu ativelaṁ sattā (…) rattā giddhā gathitā mucchitā ajjhosannā sammattakajātā kāmesu viharanti.	Now at that time the people of Sāvatthī were for the most part excessively attached to sensual pleasures, infatuated, greedy, bound, intoxicated, obsessed, gone mad with sensual pleasures.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisiṁsu.	Then several bhikkhus, in the morning time, dressed and taking their bowls and robes, entered Sāvatthī for almsfood.
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Having wandered for almsfood in Sāvatthī, after the meal, returning from their almsround, they approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Sitting to one side, those bhikkhus said to the Blessed One:
“idha, bhante, sāvatthiyā manussā yebhuyyena kāmesu ativelaṁ sattā rattā giddhā gathitā mucchitā ajjhosannā sammattakajātā kāmesu viharantī”ti.	Here, sir, the people of Sāvatthī are for the most part excessively attached to sensual pleasures, infatuated, greedy, bound, intoxicated, obsessed, gone mad with sensual pleasures.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Kāmesu sattā kāmasaṅgasattā,	"Attached to sensual pleasures, bound by sensual attachment,
Saṁyojane vajjamapassamānā;	Not seeing the fault in the fetter;
Na hi jātu saṁyojanasaṅgasattā,	Those bound by the fetters of attachment
Oghaṁ tareyyuṁ vipulaṁ mahantan”ti.	Could never cross the great, mighty flood."
Tatiyaṁ.	Third.

--- UD7.4: Dutiyasattasutta ---	--- UD7.4: Dutiyasattasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena sāvatthiyā manussā yebhuyyena kāmesu sattā (…) rattā giddhā gathitā mucchitā ajjhosannā andhīkatā sammattakajātā kāmesu viharanti.	Now at that time the people of Sāvatthī were for the most part attached to sensual pleasures, infatuated, greedy, bound, intoxicated, obsessed, blinded, gone mad with sensual pleasures.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.	Then the Blessed One, in the morning time, dressed and taking his bowl and robe, entered Sāvatthī for almsfood.
Addasā kho bhagavā sāvatthiyā te manusse yebhuyyena kāmesu satte ratte giddhe gathite mucchite ajjhopanne andhīkate sammattakajāte kāmesu viharante.	The Blessed One saw those people of Sāvatthī for the most part attached to sensual pleasures, infatuated, greedy, bound, intoxicated, obsessed, blinded, gone mad with sensual pleasures.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Kāmandhā jālasañchannā,	"Blinded by sensual desire, covered by a net,
Taṇhāchadanachāditā;	Shrouded by the covering of craving,
Pamattabandhunā baddhā,	Bound by the kinsman Heedlessness,
Macchāva kumināmukhe;	Like fish in the mouth of a trap,
Jarāmaraṇamanventi,	They go to old age and death,
Vaccho khīrapakova mātaran”ti.	Like a suckling calf to its mother."
Catutthaṁ.	Fourth.

--- UD7.5: Aparalakuṇḍakabhaddiyasutta ---	--- UD7.5: Aparalakuṇḍakabhaddiyasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena āyasmā lakuṇḍakabhaddiyo sambahulānaṁ bhikkhūnaṁ piṭṭhito piṭṭhito yena bhagavā tenupasaṅkami.	Now at that time the Venerable Lakuṇḍakabhaddi approached the Blessed One, following behind several bhikkhus.
Addasā kho bhagavā āyasmantaṁ lakuṇḍakabhaddiyaṁ dūratova sambahulānaṁ bhikkhūnaṁ piṭṭhito piṭṭhito āgacchantaṁ dubbaṇṇaṁ duddasikaṁ okoṭimakaṁ yebhuyyena bhikkhūnaṁ paribhūtarūpaṁ.	The Blessed One saw the Venerable Lakuṇḍakabhaddi coming from afar, following behind several bhikkhus, ugly, unsightly, deformed, despised in appearance by most bhikkhus.
Disvāna bhikkhū āmantesi:	Having seen him, he addressed the bhikkhus:
“Passatha no tumhe, bhikkhave, etaṁ bhikkhuṁ dūratova sambahulānaṁ bhikkhūnaṁ piṭṭhito piṭṭhito āgacchantaṁ dubbaṇṇaṁ duddasikaṁ okoṭimakaṁ yebhuyyena bhikkhūnaṁ paribhūtarūpan”ti?	Do you see, bhikkhus, that bhikkhu coming from afar, following behind several bhikkhus, ugly, unsightly, deformed, despised in appearance by most bhikkhus?
“Evaṁ, bhante”ti.	Yes, sir.
“Eso, bhikkhave, bhikkhu mahiddhiko mahānubhāvo. Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā.	"That bhikkhu, bhikkhus, is of great psychic power, great might. It is not easy to find an attainment that has not been attained by that bhikkhu.
Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.	The supreme goal of the holy life for the sake of which sons of good families rightly go forth from home to homelessness—that unsurpassed consummation of the holy life—he dwells having realized it for himself with direct knowledge in this very life."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Nelaṅgo setapacchādo,	"The wheelless, white-backed,
ekāro vattatī ratho;	Single-shafted chariot rolls on;
Anīghaṁ passa āyantaṁ,	See him coming without disturbance,
chinnasotaṁ abandhanan”ti.	With stream cut off, without bonds."
Pañcamaṁ.	Fifth.

--- UD7.6: Taṇhāsaṅkhayasutta ---	--- UD7.6: Taṇhāsaṅkhayasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena āyasmā aññāsikoṇḍañño bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya taṇhāsaṅkhayavimuttiṁ paccavekkhamāno.	Now at that time the Venerable Aññāsikoṇḍañña was sitting not far from the Blessed One, cross-legged, holding his body erect, reviewing his liberation through the destruction of craving.
Addasā kho bhagavā āyasmantaṁ aññāsikoṇḍaññaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya taṇhāsaṅkhayavimuttiṁ paccavekkhamānaṁ.	The Blessed One saw the Venerable Aññāsikoṇḍañña sitting not far away, cross-legged, holding his body erect, reviewing his liberation through the destruction of craving.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Yassa mūlaṁ chamā natthi,	"Whose root is not in the earth,
paṇṇā natthi kuto latā;	Who has no leaves—where is the creeper?
Taṁ dhīraṁ bandhanā muttaṁ,	That wise one freed from bonds,
ko taṁ ninditumarahati;	Who can find fault with him?
Devāpi naṁ pasaṁsanti,	Even the gods praise him,
brahmunāpi pasaṁsito”ti.	By Brahmā too he is praised."
Chaṭṭhaṁ.	Sixth.

--- UD7.7: Papañcakhayasutta ---	--- UD7.7: Papañcakhayasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena bhagavā attano papañcasaññāsaṅkhāpahānaṁ paccavekkhamāno nisinno hoti.	Now at that time the Blessed One was sitting reviewing his own abandoning of conceptual proliferation, perception, and mental formations.
Atha kho bhagavā attano papañcasaññāsaṅkhāpahānaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing his own abandoning of conceptual proliferation, perception, and mental formations, on that occasion uttered this inspired utterance:
“Yassa papañcā ṭhiti ca natthi,	"For whom there is no proliferation or stationing,
Sandānaṁ palighañca vītivatto;	Who has transcended bondage and barriers,
Taṁ nittaṇhaṁ muniṁ carantaṁ,	That sage without craving, wandering,
Nāvajānāti sadevakopi loko”ti.	Even the world with its gods does not know."
Sattamaṁ.	Seventh.

--- UD7.8: Kaccānasutta ---	--- UD7.8: Kaccānasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena āyasmā mahākaccāno bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ parimukhaṁ sūpaṭṭhitāya.	Now at that time the Venerable Mahākaccāna was sitting not far from the Blessed One, cross-legged, holding his body erect, with mindfulness of body well-established internally before him.
Addasā kho bhagavā āyasmantaṁ mahākaccānaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ parimukhaṁ sūpaṭṭhitāya.	The Blessed One saw the Venerable Mahākaccāna sitting not far away, cross-legged, holding his body erect, with mindfulness of body well-established internally before him.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Yassa siyā sabbadā sati,	"For whom mindfulness would always be,
Satataṁ kāyagatā upaṭṭhitā;	Constantly established on the body,
No cassa no ca me siyā,	'It is not his, and it is not mine,
Na bhavissati na ca me bhavissati;	It will not be, and it will not be mine,'
Anupubbavihāri tattha so,	Dwelling gradually in that way,
Kāleneva tare visattikan”ti.	In time he would cross over attachment."
Aṭṭhamaṁ.	Eighth.

--- UD7.9: Udapānasutta ---	--- UD7.9: Udapānasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena thūṇaṁ nāma mallānaṁ brāhmaṇagāmo tadavasari.	at one time the Blessed One was traveling in the Mallan country with a large Sangha of bhikkhus and reached Thūṇa, a brahmin village of the Mallans.
Assosuṁ kho thūṇeyyakā brāhmaṇagahapatikā:	The brahmin householders of Thūṇa heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ thūṇaṁ anuppatto”ti.	The ascetic Gotama, the Sakyan son who went forth from the Sakyan clan, traveling in the Mallan country with a large Sangha of bhikkhus, has reached Thūṇa.
(…) Udapānaṁ tiṇassa ca bhusassa ca yāva mukhato pūresuṁ:	(...) They filled the well with grass and chaff up to the brim:
“mā te muṇḍakā samaṇakā pānīyaṁ apaṁsū”ti.	These shaveling fake ascetics should not drink water.
Atha kho bhagavā maggā okkamma yena rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One left the road and approached the root of a tree; having approached, he sat down on the prepared seat.
Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:	Having sat down, the Blessed One addressed the Venerable Ānanda:
“iṅgha me tvaṁ, ānanda, etamhā udapānā pānīyaṁ āharā”ti.	Come, Ānanda, bring me water from that well.
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:	When this was said, the Venerable Ānanda said to the Blessed One:
“idāni so, bhante, udapāno thūṇeyyakehi brāhmaṇagahapatikehi tiṇassa ca bhusassa ca yāva mukhato pūrito:	"Just now, sir, that well has been filled by the brahmin householders of Thūṇa with grass and chaff up to the brim:
‘mā te muṇḍakā samaṇakā pānīyaṁ apaṁsū’”ti.	'These shaveling fake ascetics should not drink water.'"
Dutiyampi kho …pe…	A second time...
tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:	a third time the Blessed One addressed the Venerable Ānanda:
“iṅgha me tvaṁ, ānanda, etamhā udapānā pānīyaṁ āharā”ti.	Come, Ānanda, bring me water from that well.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena so udapāno tenupasaṅkami.	"Yes, sir," said the Venerable Ānanda, assenting to the Blessed One. Taking his bowl, he approached that well.
Atha kho so udapāno āyasmante ānande upasaṅkamante sabbaṁ taṁ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe aṭṭhāsi.	Then as the Venerable Ānanda approached, that well expelled all that grass and chaff from its mouth and stood full to the brim with clear, clean, transparent water, overflowing as if it were.
Atha kho āyasmato ānandassa etadahosi:	Then it occurred to the Venerable Ānanda:
“acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā.	"Wonderful indeed! Marvelous indeed! Such is the great psychic power and great might of the Tathāgata.
Ayañhi so udapāno mayi upasaṅkamante sabbaṁ taṁ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe ṭhito”ti.	For this well, when I approached it, expelled all that grass and chaff from its mouth and stands full to the brim with clear, clean, transparent water, overflowing as if it were."
Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:	Taking water in his bowl, he approached the Blessed One; having approached, he said to the Blessed One:
“acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā.	"Wonderful, sir! Marvelous, sir! Such is the great psychic power and great might of the Tathāgata.
Ayañhi so, bhante, udapāno mayi upasaṅkamante sabbaṁ taṁ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe aṭṭhāsi.	For this well, sir, when I approached it, expelled all that grass and chaff from its mouth and stands full to the brim with clear, clean, transparent water, overflowing as if it were.
Pivatu bhagavā pānīyaṁ, pivatu sugato pānīyan”ti.	Let the Blessed One drink the water, let the Well-Gone One drink the water."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Kiṁ kayirā udapānena,	"What would one do with a well
Āpā ce sabbadā siyuṁ;	If water were always available?
Taṇhāya mūlato chetvā,	Having cut craving at the root,
Kissa pariyesanaṁ care”ti.	What would one seek?"
Navamaṁ.	Ninth.

--- UD7.10: Utenasutta ---	--- UD7.10: Utenasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.	at one time the Blessed One was dwelling at Kosambi in Ghosita's Park.
Tena kho pana samayena rañño utenassa uyyānagatassa antepuraṁ daḍḍhaṁ hoti, pañca ca itthisatāni kālaṅkatāni honti sāmāvatīpamukhāni.	Now at that time King Udena's inner palace burned down while he was in the pleasure garden, and five hundred women died, headed by Sāmāvatī.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisiṁsu.	Then several bhikkhus, in the morning time, dressed and taking their bowls and robes, entered Kosambi for almsfood.
Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Having wandered for almsfood in Kosambi, after the meal, returning from their almsround, they approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:	Sitting to one side, those bhikkhus said to the Blessed One:
“idha, bhante, rañño utenassa uyyānagatassa antepuraṁ daḍḍhaṁ, pañca ca itthisatāni kālaṅkatāni sāmāvatīpamukhāni.	"Here, sir, King Udena's inner palace burned down while he was in the pleasure garden, and five hundred women died, headed by Sāmāvatī.
Tāsaṁ, bhante, upāsikānaṁ kā gati ko abhisamparāyo”ti?	What, sir, is the destination, what is the future course of those female lay disciples?"
“Santettha, bhikkhave, upāsikāyo sotāpannā, santi sakadāgāminiyo, santi anāgāminiyo.	"Among them, bhikkhus, there are female lay disciples who are stream-enterers, there are once-returners, there are non-returners.
Sabbā tā, bhikkhave, upāsikāyo anipphalā kālaṅkatā”ti.	All those female lay disciples, bhikkhus, died not without fruit."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Mohasambandhano loko,	"The world is bound by delusion,
bhabbarūpova dissati;	It appears as if it were substantial;
Upadhibandhano bālo,	The fool bound by possessions,
tamasā parivārito;	Surrounded by darkness,
Sassatoriva khāyati,	Appears as if eternal,
passato natthi kiñcanan”ti.	But for one who sees there is nothing."
Dasamaṁ.	Tenth.
Tassuddānaṁ	Its summary:
Dve bhaddiyā dve ca sattā,	Two Bhaddis and two attached,
lakuṇḍako taṇhākkhayo;	Lakuṇḍaka, destruction of craving;
Papañcakhayo ca kaccāno,	Destruction of proliferation and Kaccāna,
udapānañca utenoti.	Well and Udena.
Cūḷavaggo sattamo.	The Small Chapter, the Seventh.

+

Ud 8 Pāṭaligāmiya-vagga: Chapter 8 with the Pāṭali Villagers

+ all- all

• 8.1 - Ud 8.1 Paṭhamanibbānapaṭisaṁyutta
• 8.2 - Ud 8.2 Dutiyanibbānapaṭisaṁyutta
• 8.3 - Ud 8.3 Tatiyanibbānapaṭisaṁyutta
• 8.4 - Ud 8.4 Catutthanibbānapaṭisaṁyutta
• 8.5 - Ud 8.5 Cunda
• 8.6 - Ud 8.6 Pāṭaligāmiya
• 8.7 - Ud 8.7 Dvidhāpatha
• 8.8 - Ud 8.8 Visākhā
• 8.9 - Ud 8.9 Paṭhamadabba
• +8.10 - Ud 8.10 Dutiyadabba
  • (end of book checksum)

--- 8. Pāṭaligāmiyavagga ---

--- 8. Pāṭaligāmiyavagga ---

* UD8.1: Paṭhamanibbānapaṭisaṁyuttasutta	* UD8.1: Paṭhamanibbānapaṭisaṁyuttasutta
* UD8.2: Dutiyanibbānapaṭisaṁyuttasutta	* UD8.2: Dutiyanibbānapaṭisaṁyuttasutta
* UD8.3: Tatiyanibbānapaṭisaṁyuttasutta	* UD8.3: Tatiyanibbānapaṭisaṁyuttasutta
* UD8.4: Catutthanibbānapaṭisaṁyuttasutta	* UD8.4: Catutthanibbānapaṭisaṁyuttasutta
* UD8.5: Cundasutta	* UD8.5: Cundasutta
* UD8.6: Pāṭaligāmiyasutta	* UD8.6: Pāṭaligāmiyasutta
* UD8.7: Dvidhāpathasutta	* UD8.7: Dvidhāpathasutta
* UD8.8: Visākhāsutta	* UD8.8: Visākhāsutta
* UD8.9: Paṭhamadabbasutta	* UD8.9: Paṭhamadabbasutta
* UD8.10: Dutiyadabbasutta	* UD8.10: Dutiyadabbasutta

--- UD8.1: Paṭhamanibbānapaṭisaṁyuttasutta ---	--- UD8.1: Paṭhamanibbānapaṭisaṁyuttasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	Now at that time the Blessed One was instructing, inspiring, encouraging, and gladdening the bhikkhus with a Dhamma talk connected with Nibbāna.
Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.	Those bhikkhus listened to the Dhamma with eager attention, applying their minds, concentrating wholeheartedly.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Atthi, bhikkhave, tadāyatanaṁ, yattha neva pathavī, na āpo, na tejo, na vāyo, na ākāsānañcāyatanaṁ, na viññāṇañcāyatanaṁ, na ākiñcaññāyatanaṁ, na nevasaññānāsaññāyatanaṁ, nāyaṁ loko, na paraloko, na ubho candimasūriyā.	There is, bhikkhus, the unborn, unmade, unconditioned, unfabricated. Were there not, bhikkhus, this unborn, unmade, unconditioned, unfabricated, there would be no escape discernible from what is born, made, conditioned, fabricated. But since, bhikkhus, there is the unborn, unmade, unconditioned, unfabricated, an escape from what is born, made, conditioned, fabricated is discernible.
Tatrāpāhaṁ, bhikkhave, neva āgatiṁ vadāmi, na gatiṁ, na ṭhitiṁ, na cutiṁ, na upapattiṁ;	First.
appatiṭṭhaṁ, appavattaṁ, anārammaṇamevetaṁ.
Esevanto dukkhassā”ti.
Paṭhamaṁ.

--- UD8.2: Dutiyanibbānapaṭisaṁyuttasutta ---	--- UD8.2: Dutiyanibbānapaṭisaṁyuttasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	Now at that time the Blessed One was instructing, inspiring, encouraging, and gladdening the bhikkhus with a Dhamma talk connected with Nibbāna.
Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.	Those bhikkhus listened to the Dhamma with eager attention, applying their minds, concentrating wholeheartedly.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Duddasaṁ anataṁ nāma,	"Hard to see is the Deathless,
na hi saccaṁ sudassanaṁ;	The truth is not easily seen;
Paṭividdhā taṇhā jānato,	Craving is pierced by one who knows,
passato natthi kiñcanan”ti.	For one who sees there is nothing."
Dutiyaṁ.	Second.

--- UD8.3: Tatiyanibbānapaṭisaṁyuttasutta ---	--- UD8.3: Tatiyanibbānapaṭisaṁyuttasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	Now at that time the Blessed One was instructing, inspiring, encouraging, and gladdening the bhikkhus with a Dhamma talk connected with Nibbāna.
Tedha bhikkhū aṭṭhiṁ katvā, manasi katvā, sabbaṁ cetaso samannāharitvā, ohitasotā dhammaṁ suṇanti.	Those bhikkhus listened to the Dhamma with eager attention, applying their minds, concentrating wholeheartedly.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ.	There is, bhikkhus, the unborn, unmade, unconditioned, unfabricated. Were there not, bhikkhus, this unborn, unmade, unconditioned, unfabricated, there would be no escape discernible from what is born, made, conditioned, fabricated. But since, bhikkhus, there is the unborn, unmade, unconditioned, unfabricated, an escape from what is born, made, conditioned, fabricated is discernible.
No cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha.	Third.
Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti.
Tatiyaṁ.

--- UD8.4: Catutthanibbānapaṭisaṁyuttasutta ---	--- UD8.4: Catutthanibbānapaṭisaṁyuttasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.	Now at that time the Blessed One was instructing, inspiring, encouraging, and gladdening the bhikkhus with a Dhamma talk connected with Nibbāna.
Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.	Those bhikkhus listened to the Dhamma with eager attention, applying their minds, concentrating wholeheartedly.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Nissitassa calitaṁ, anissitassa calitaṁ natthi.	"For the attached there is movement, for the unattached there is no movement.
Calite asati passaddhi,	When there is no movement there is tranquillity,
passaddhiyā sati nati na hoti.	when there is tranquillity there is no inclination.
Natiyā asati āgatigati na hoti.	When there is no inclination there is no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.	When there is no coming and going there is no death and rebirth.
Cutūpapāte asati nevidha na huraṁ na ubhayamantarena.	When there is no death and rebirth there is neither here nor beyond nor between the two.
Esevanto dukkhassā”ti.	This is the end of suffering."
Catutthaṁ.	Fourth.

--- UD8.5: Cundasutta ---	--- UD8.5: Cundasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena pāvā tadavasari.	at one time the Blessed One was traveling in the Mallan country with a large Sangha of bhikkhus and reached Pāvā.
Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.	There the Blessed One stayed at Pāvā in Cunda the smith's mango grove.
Assosi kho cundo kammāraputto: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pāvaṁ anuppatto pāvāyaṁ viharati mayhaṁ ambavane”ti.	Cunda the smith heard: "The Blessed One, traveling in the Mallan country with a large Sangha of bhikkhus, has reached Pāvā and is staying at Pāvā in my mango grove."
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then Cunda the smith approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.	As Cunda the smith sat to one side, the Blessed One instructed, inspired, encouraged, and gladdened him with a Dhamma talk.
Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca:	Then Cunda the smith, instructed, inspired, encouraged, and gladdened by the Blessed One's Dhamma talk, said to the Blessed One:
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.	Let the Blessed One accept tomorrow's meal from me, sir, together with the Sangha of bhikkhus.
Adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One consented by silence.
Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	Then Cunda the smith, knowing the Blessed One's acceptance, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi:	Then Cunda the smith, when that night had passed, prepared excellent food and drink in his own residence, and much tender pork, and announced the time to the Blessed One:
“kālo, bhante, niṭṭhitaṁ bhattan”ti.	It is time, sir, the meal is ready.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, in the morning time, dressed and taking his bowl and robe, together with the Sangha of bhikkhus approached Cunda the smith's residence; having approached, he sat down on the prepared seat.
Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi:	Having sat down, the Blessed One addressed Cunda the smith:
“yaṁ te, cunda, sūkaramaddavaṁ paṭiyattaṁ tena maṁ parivisa,	"Serve me with the tender pork you have prepared, Cunda,
yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ tena bhikkhusaṅghaṁ parivisā”ti.	and serve the Sangha of bhikkhus with the other food and drink you have prepared."
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ tena bhagavantaṁ parivisi;	"Yes, sir," said Cunda the smith, assenting to the Blessed One, and he served the Blessed One with the tender pork that was prepared;
yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ tena bhikkhusaṅghaṁ parivisi.	and he served the Sangha of bhikkhus with the other food and drink that was prepared.
Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi:	Then the Blessed One addressed Cunda the smith:
“yaṁ te, cunda, sūkaramaddavaṁ avasiṭṭhaṁ taṁ sobbhe nikhaṇāhi.	"Bury the remaining tender pork in a hole, Cunda.
Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti.	I do not see anyone, Cunda, in this world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its gods and humans, who could properly digest it after eating it, other than the Tathāgata."
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	"Yes, sir," said Cunda the smith, assenting to the Blessed One. Having buried the remaining tender pork in a hole, he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.	As Cunda the smith sat to one side, the Blessed One instructed, inspired, encouraged, and gladdened him with a Dhamma talk, then rose from his seat and departed.
Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji. Lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā.	Then after the Blessed One had eaten Cunda the smith's meal, a severe illness arose in him. Violent dysentery started, with intense, deadly pains.
Tatra sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.	The Blessed One endured them mindfully and clearly comprehending, without being troubled.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:	Then the Blessed One addressed the Venerable Ānanda:
“āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti.	Come, Ānanda, let us go to Kusinārā.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	"Yes, sir," the Venerable Ānanda replied to the Blessed One.
Cundassa bhattaṁ bhuñjitvā,	Having eaten Cunda's meal,
kammārassāti me sutaṁ;	The smith's, so I have heard,
Ābādhaṁ samphusī dhīro,	The wise one felt a severe illness,
pabāḷhaṁ māraṇantikaṁ.	Violent and deadly.
Bhuttassa ca sūkaramaddavena,	After eating the tender pork,
Byādhippabāḷho udapādi satthuno;	A severe illness arose in the Teacher;
Viriccamāno bhagavā avoca,	While purging, the Blessed One said,
“Gacchāmahaṁ kusināraṁ nagaran”ti.	I go to Kusinārā city.
Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:	Then the Blessed One left the road and approached the root of a certain tree; having approached, he addressed the Venerable Ānanda:
“iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññāpehi; kilantosmi, ānanda, nisīdissāmī”ti.	Come, Ānanda, fold my outer robe in four; I am tired, Ānanda, I will sit down.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññāpesi.	"Yes, sir," said the Venerable Ānanda, assenting to the Blessed One, and he folded the outer robe in four.
Nisīdi bhagavā paññatte āsane.	The Blessed One sat down on the prepared seat.
Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:	Having sat down, the Blessed One addressed the Venerable Ānanda:
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara; pipāsitosmi, ānanda, pivissāmī”ti.	Come, Ānanda, bring me water; I am thirsty, Ānanda, I will drink.
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:	When this was said, the Venerable Ānanda said to the Blessed One:
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni. Taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati.	"Just now, sir, about five hundred carts have passed by. The water churned up by the wheels is shallow, muddy, and flowing turbid.
Ayaṁ, bhante, kukudhā nadī avidūre acchodakā sātodakā sītodakā setodakā supatitthā ramaṇīyā.	This Kukutthā River, sir, is not far away, with clear water, pleasant water, cool water, transparent water, with good banks, delightful.
Ettha bhagavā pānīyañca pivissati gattāni ca sītīkarissatī”ti.	There the Blessed One can drink water and cool his limbs."
Dutiyampi kho …pe…	A second time...
tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:	a third time the Blessed One addressed the Venerable Ānanda:
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara; pipāsitosmi, ānanda, pivissāmī”ti.	Come, Ānanda, bring me water; I am thirsty, Ānanda, I will drink.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadī tenupasaṅkami.	"Yes, sir," said the Venerable Ānanda, assenting to the Blessed One. Taking his bowl, he approached that river.
Atha kho sā nadī cakkacchinnā parittā luḷitā āvilā sandamānā āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandati.	Then that river, which had been churned up, shallow, muddy, and flowing turbid, when the Venerable Ānanda approached, flowed clear, transparent, and unturbid.
Atha kho āyasmato ānandassa etadahosi:	Then it occurred to the Venerable Ānanda:
“acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā.	"Wonderful indeed! Marvelous indeed! Such is the great psychic power and great might of the Tathāgata.
Ayañhi sā nadī cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti.	For this river, which was churned up, shallow, muddy, and flowing turbid, when I approached, flows clear, transparent, and unturbid."
Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:	Taking water in his bowl, he approached the Blessed One; having approached, he said to the Blessed One:
“acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā.	"Wonderful, sir! Marvelous, sir! Such is the great psychic power and great might of the Tathāgata.
Ayañhi sā, bhante, nadī cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandati.	For this river, sir, which was churned up, shallow, muddy, and flowing turbid, when I approached, flows clear, transparent, and unturbid.
Pivatu bhagavā pānīyaṁ, pivatu sugato pānīyan”ti.	Let the Blessed One drink the water, let the Well-Gone One drink the water."
Atha kho bhagavā pānīyaṁ apāyi.	Then the Blessed One drank the water.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena kukudhā nadī tenupasaṅkami; upasaṅkamitvā kukudhaṁ nadiṁ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami.	Then the Blessed One, together with a large Sangha of bhikkhus, approached the Kukutthā River; having approached, he entered the Kukutthā River, bathed and drank, and came out again, then approached the mango grove.
Upasaṅkamitvā āyasmantaṁ cundakaṁ āmantesi:	Having approached, he addressed the Venerable Cundaka:
“iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññāpehi; kilantosmi, cundaka, nipajjissāmī”ti.	Come, Cundaka, fold my outer robe in four; I am tired, Cundaka, I will lie down.
“Evaṁ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññāpesi.	"Yes, sir," said the Venerable Cundaka, assenting to the Blessed One, and he folded the outer robe in four.
Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā.	Then the Blessed One lay down on his right side in the lion's posture, placing one foot upon the other, mindful and clearly comprehending, having set his mind on the thought of rising.
Āyasmā pana cundako tattheva bhagavato purato nisīdi.	And the Venerable Cundaka sat down right there in front of the Blessed One.
Gantvāna buddho nadikaṁ kukudhaṁ,	The Buddha went to the little Kukutthā River,
Acchodakaṁ sātudakaṁ vippasannaṁ;	Which had clear, pleasant, transparent water;
Ogāhi satthā sukilantarūpo,	The Teacher, very tired, entered it,
Tathāgato appaṭimodha loke.	The Tathāgata, unequaled in the world.
Nhatvā ca pivitvā cudatāri satthā,	Having bathed and drunk, the Teacher came out,
Purakkhato bhikkhugaṇassa majjhe;	In front, in the middle of the group of bhikkhus;
Satthā pavattā bhagavā idha dhamme,	The Teacher, the Blessed One, the great sage, leading here in the Dhamma,
Upāgami ambavanaṁ mahesi;	Approached the mango grove;
Āmantayi cundakaṁ nāma bhikkhuṁ,	He addressed the bhikkhu named Cundaka,
“Catugguṇaṁ santhara me nipajjaṁ”.	Spread the robe folded in four for me.
So codito bhāvitattena cundo,	Urged by the Developed One, Cunda
Catugguṇaṁ santhari khippameva;	Quickly spread the robe folded in four;
Nipajji satthā sukilantarūpo,	The Teacher lay down, very tired,
Cundopi tattha pamukhe nisīdīti.	And Cunda sat down there in front.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:	Then the Blessed One addressed the Venerable Ānanda:
“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ upadaheyya:	"It may happen, Ānanda, that someone might cause remorse in Cunda the smith:
‘tassa te, āvuso cunda, alābhā, tassa te dulladdhaṁ yassa te tathāgato pacchimaṁ piṇḍapātaṁ bhuñjitvā parinibbuto’ti.	'It is your loss, friend Cunda, it is your misfortune that the Tathāgata attained final Nibbāna after eating his last almsmeal from you.'
Cundassānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinodetabbo—	Ānanda, any such remorse in Cunda the smith should be dispelled thus—
Tassa te, āvuso cunda, lābhā, tassa te suladdhaṁ	'It is your gain, friend Cunda, it is your good fortune that the Tathāgata attained final Nibbāna after eating his last almsmeal from you.
yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto.	Face to face with me, friend Cunda, I heard this, face to face I received this—
Sammukhā metaṁ, āvuso cunda, bhagavato sutaṁ, sammukhā paṭiggahitaṁ—	these two almsmeal offerings have the same fruit, the same result, of much greater fruit and much greater benefit than any other almsmeal offerings.
dveme piṇḍapātā samasamaphalā samasamavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.	Which two?
Katame dve?	The almsmeal offering after eating which a Tathāgata awakens to unsurpassed perfect enlightenment, and the almsmeal offering after eating which a Tathāgata attains final Nibbāna in the Nibbāna element without remainder.
Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā anupādisesāya nibbānadhātuyā parinibbāyati.	These two almsmeal offerings have the same fruit, the same result, of much greater fruit and much greater benefit than any other almsmeal offerings.
Ime dve piṇḍapātā samasamaphalā samasamavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.	Kamma conducive to long life has been accumulated by the Venerable Cunda the smith, kamma conducive to beauty has been accumulated by the Venerable Cunda the smith, kamma conducive to happiness has been accumulated by the Venerable Cunda the smith, kamma conducive to heaven has been accumulated by the Venerable Cunda the smith, kamma conducive to fame has been accumulated by the Venerable Cunda the smith, kamma conducive to sovereignty has been accumulated by the Venerable Cunda the smith.'
‘Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan’ti.	Ānanda, any such remorse in Cunda the smith should be dispelled thus."
Cundassānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinodetabbo”ti.	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	"For one who gives, merit increases,
“Dadato puññaṁ pavaḍḍhati,	For one who restrains himself, no hatred accumulates;
Saṁyamato veraṁ na cīyati;	The skillful one abandons what is evil,
Kusalo ca jahāti pāpakaṁ,	Through the destruction of greed, hatred, and delusion, he is extinguished."
Rāgadosamohakkhayā sanibbuto”ti.	Fifth.
Pañcamaṁ.

--- UD8.6: Pāṭaligāmiyasutta ---	--- UD8.6: Pāṭaligāmiyasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari.	at one time the Blessed One was traveling in the Magadhan country with a large Sangha of bhikkhus and reached Pāṭaligāma.
Assosuṁ kho pāṭaligāmiyā upāsakā:	The lay followers of Pāṭaligāma heard:
“bhagavā kira magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pāṭaligāmaṁ anuppatto”ti.	The Blessed One, traveling in the Magadhan country with a large Sangha of bhikkhus, has reached Pāṭaligāma.
Atha kho pāṭaligāmiyā upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Then the lay followers of Pāṭaligāma approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnā kho pāṭaligāmiyā upāsakā bhagavantaṁ etadavocuṁ:	Sitting to one side, the lay followers of Pāṭaligāma said to the Blessed One:
“adhivāsetu no, bhante, bhagavā āvasathāgāran”ti.	Let the Blessed One accept our rest-house, sir.
Adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One consented by silence.
Atha kho pāṭaligāmiyā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāvasathāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhāpetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho pāṭaligāmiyā upāsakā bhagavantaṁ etadavocuṁ:	Then the lay followers of Pāṭaligāma, knowing the Blessed One's acceptance, rose from their seats, paid homage to the Blessed One, circumambulated him, and approached the rest-house; having approached, they spread the rest-house all around with spreads, arranged seats, set up a water pot, and hung up an oil lamp, then approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, the lay followers of Pāṭaligāma said to the Blessed One:
“sabbasantharisanthataṁ, bhante, āvasathāgāraṁ; āsanāni paññattāni; udakamaṇiko patiṭṭhāpito telappadīpo āropito.	"The rest-house is spread all around with spreads, sir; seats are arranged; the water pot is set up; the oil lamp is hung up.
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.	Now, sir, let the Blessed One do what he thinks is the right time."
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.	Then the Blessed One dressed, and taking his bowl and robe, together with the Sangha of bhikkhus approached the rest-house; having approached, he washed his feet and entered the rest-house, and sat down against the central pillar facing east.
Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā.	The Sangha of bhikkhus also washed their feet and entered the rest-house, and sat down against the western wall facing east, with the Blessed One in front.
Pāṭaligāmiyāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.	The lay followers of Pāṭaligāma also washed their feet and entered the rest-house, and sat down against the eastern wall facing west, with the Blessed One in front.
Atha kho bhagavā pāṭaligāmiye upāsake āmantesi:	Then the Blessed One addressed the lay followers of Pāṭaligāma:
“Pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā.	"Householders, there are these five disadvantages for one who is immoral, who has failed in virtue.
Katame pañca?	What are the five?
Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati.	Here, householders, one who is immoral, who has failed in virtue, loses great wealth through heedlessness.
Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.	This is the first disadvantage for one who is immoral, who has failed in virtue.
Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati.	Furthermore, householders, for one who is immoral, who has failed in virtue, a bad reputation spreads.
Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.	This is the second disadvantage for one who is immoral, who has failed in virtue.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto.	Furthermore, householders, one who is immoral, who has failed in virtue, approaches any assembly—whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—without confidence, timidly.
Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.	This is the third disadvantage for one who is immoral, who has failed in virtue.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti.	Furthermore, householders, one who is immoral, who has failed in virtue, dies confused.
Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.	This is the fourth disadvantage for one who is immoral, who has failed in virtue.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.	Furthermore, householders, one who is immoral, who has failed in virtue, with the breakup of the body, after death, is reborn in a state of deprivation, a bad destination, a lower realm, in hell.
Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.	This is the fifth disadvantage for one who is immoral, who has failed in virtue.
Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.	These, householders, are the five disadvantages for one who is immoral, who has failed in virtue.
Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya.	There are, householders, these five benefits for one who is virtuous, who has accomplished virtue.
Katame pañca?	What are the five?
Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati.	Here, householders, one who is virtuous, who has accomplished virtue, gains great wealth through heedfulness.
Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.	This is the first benefit for one who is virtuous, who has accomplished virtue.
Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati.	Furthermore, householders, for one who is virtuous, who has accomplished virtue, a good reputation spreads.
Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.	This is the second benefit for one who is virtuous, who has accomplished virtue.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto.	Furthermore, householders, one who is virtuous, who has accomplished virtue, approaches any assembly—whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—with confidence, without timidity.
Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.	This is the third benefit for one who is virtuous, who has accomplished virtue.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti.	Furthermore, householders, one who is virtuous, who has accomplished virtue, dies unconfused.
Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.	This is the fourth benefit for one who is virtuous, who has accomplished virtue.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.	Furthermore, householders, one who is virtuous, who has accomplished virtue, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world.
Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.	This is the fifth benefit for one who is virtuous, who has accomplished virtue.
Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.	These, householders, are the five benefits for one who is virtuous, who has accomplished virtue."
Atha kho bhagavā pāṭaligāmiye upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:	Then the Blessed One instructed, inspired, encouraged, and gladdened the lay followers of Pāṭaligāma with a Dhamma talk for much of the night, then dismissed them:
“abhikkantā kho, gahapatayo, ratti; yassadāni tumhe kālaṁ maññathā”ti	The night is well advanced, householders; now you may do as you think fit.
Atha kho pāṭaligāmiyā upāsakā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.	Then the lay followers of Pāṭaligāma, delighting in and approving of the Blessed One's words, rose from their seats, paid homage to the Blessed One, circumambulated him, and departed.
Atha kho bhagavā acirapakkantesu pāṭaligāmiyesu upāsakesu suññāgāraṁ pāvisi.	Then the Blessed One, soon after the lay followers of Pāṭaligāma had departed, entered an empty dwelling.
Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.	Now at that time the Magadhan ministers Sunidha and Vassakāra were building a city at Pāṭaligāma to repel the Vajjians.
Tena kho pana samayena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhanti.	Now at that time many thousands of deities were taking possession of sites at Pāṭaligāma.
Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.	In whatever area great deities took possession of sites, there the hearts of great kings and royal ministers inclined toward building residences.
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.	In whatever area middle-ranking deities took possession of sites, there the hearts of middle-ranking kings and royal ministers inclined toward building residences.
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.	In whatever area low-ranking deities took possession of sites, there the hearts of low-ranking kings and royal ministers inclined toward building residences.
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo.	The Blessed One saw with the divine eye, purified and surpassing the human, those many thousands of deities taking possession of sites at Pāṭaligāma.
Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.	In whatever area great deities took possession of sites, there the hearts of great kings and royal ministers inclined toward building residences.
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.	In whatever area middle-ranking deities took possession of sites, there the hearts of middle-ranking kings and royal ministers inclined toward building residences.
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.	In whatever area low-ranking deities took possession of sites, there the hearts of low-ranking kings and royal ministers inclined toward building residences.
Atha kho bhagavā tassā rattiyā paccūsasamaye paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi:	Then the Blessed One, rising at the end of that night at dawn, addressed the Venerable Ānanda:
“Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti.	Who, Ānanda, is building a city at Pāṭaligāma?
“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti.	The Magadhan ministers Sunidha and Vassakāra, sir, are building a city at Pāṭaligāma to repel the Vajjians.
“Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā;	"It is as if, Ānanda, they had consulted with the gods of the Thirty-three;
evamevaṁ kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.	just so, Ānanda, the Magadhan ministers Sunidha and Vassakāra are building a city at Pāṭaligāma to repel the Vajjians.
Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo.	Here, Ānanda, I saw with the divine eye, purified and surpassing the human, many thousands of deities taking possession of sites at Pāṭaligāma.
Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.	In whatever area great deities took possession of sites, there the hearts of great kings and royal ministers inclined toward building residences.
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.	In whatever area middle-ranking deities took possession of sites, there the hearts of middle-ranking kings and royal ministers inclined toward building residences.
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.	In whatever area low-ranking deities took possession of sites, there the hearts of low-ranking kings and royal ministers inclined toward building residences.
Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ.	As far, Ānanda, as the noble domain extends, as far as trade routes extend, this will be the foremost city, Pāṭaliputta, a place where goods are unloaded.
Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti—	Pāṭaliputta, Ānanda, will have three dangers—
aggito vā udakato vā mithubhedato vā”ti.	from fire, from water, or from internal dissension."
Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu.	Then the Magadhan ministers Sunidha and Vassakāra approached the Blessed One; having approached, they exchanged pleasantries with the Blessed One.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu.	Having concluded courteous and pleasant conversation, they stood to one side.
Ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ:	Standing to one side, the Magadhan ministers Sunidha and Vassakāra said to the Blessed One:
“adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.	Let Master Gotama accept today's meal from us together with the Sangha of bhikkhus.
Adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One consented by silence.
Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocesuṁ:	Then the Magadhan ministers Sunidha and Vassakāra, knowing the Blessed One's acceptance, approached their own residence; having approached, they prepared excellent food and drink in their own residence and announced the time to the Blessed One:
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.	It is time, Master Gotama, the meal is ready.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, in the morning time, dressed and taking his bowl and robe, together with the Sangha of bhikkhus approached the residence of the Magadhan ministers Sunidha and Vassakāra; having approached, he sat down on the prepared seat.
Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.	Then the Magadhan ministers Sunidha and Vassakāra personally served and satisfied the Sangha of bhikkhus headed by the Buddha with excellent food and drink.
Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu.	Then the Magadhan ministers Sunidha and Vassakāra, when the Blessed One had finished eating and had withdrawn his hand from the bowl, took a certain low seat and sat down to one side.
Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:	Sitting to one side, the Blessed One expressed appreciation to the Magadhan ministers Sunidha and Vassakāra with these verses:
“Yasmiṁ padese kappeti,	"In whatever place a wise person establishes his dwelling,
vāsaṁ paṇḍitajātiyo;	Having fed the virtuous there,
Sīlavantettha bhojetvā,	The restrained ones living the holy life,
saññate brahmacārayo.	He should dedicate merit to whatever deities dwell there;
Yā tattha devatā āsuṁ,	Honored, they honor him,
tāsaṁ dakkhiṇamādise;	Revered, they revere him.
Tā pūjitā pūjayanti,	Then they have compassion for him,
mānitā mānayanti naṁ.	As a mother for her own son;
Tato naṁ anukampanti,	A person who has the compassion of deities
mātā puttaṁva orasaṁ;	Always sees good fortune."
Devatānukampito poso,	Then the Blessed One, having expressed appreciation to the Magadhan ministers Sunidha and Vassakāra with these verses, rose from his seat and departed.
sadā bhadrāni passatī”ti.	Now at that time the Magadhan ministers Sunidha and Vassakāra followed behind the Blessed One, thinking:
Atha kho bhagavā sunidhavassakārānaṁ magadhamahāmattānaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.	"By whatever gate the ascetic Gotama departs today, that will be called Gotama's Gate.
Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti:	By whatever ford he crosses the Ganges River, that will be called Gotama's Ford."
“yenajja samaṇo gotamo dvārena nikkhamissati taṁ gotamadvāraṁ nāma bhavissati.	Then the gate by which the Blessed One departed came to be called Gotama's Gate.
Yena titthena gaṅgaṁ nadiṁ tarissati taṁ gotamatitthaṁ nāma bhavissatī”ti.	Then the Blessed One approached the Ganges River.
Atha kho bhagavā yena dvārena nikkhami taṁ gotamadvāraṁ nāma ahosi.	Now at that time the Ganges River was full to the brim, so that crows could drink from it.
Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami.	Some people were looking for a boat, some were looking for a raft, some were binding together a float, wanting to cross from the near shore to the far shore.
Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā.	Then the Blessed One—just as a strong man might extend his bent arm or bend his extended arm—disappeared from the near shore of the Ganges River and reappeared on the far shore together with the Sangha of bhikkhus.
Appekacce manussā nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā pāraṁ gantukāmā.	The Blessed One saw those people, some looking for a boat, some looking for a raft, some binding together a float, wanting to cross from the near shore to the far shore.
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante, appekacce uḷumpaṁ pariyesante, appekacce kullaṁ bandhante apārā pāraṁ gantukāme.	"Those who cross the flood, the lake,
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Having made a bridge, leaving behind the marshes,
“Ye taranti aṇṇavaṁ saraṁ,	While people are binding floats,
Setuṁ katvāna visajja pallalāni;	The wise have already crossed over."
Kullañhi jano pabandhati,	Sixth.
Tiṇṇā medhāvino janā”ti.
Chaṭṭhaṁ.

--- UD8.7: Dvidhāpathasutta ---	--- UD8.7: Dvidhāpathasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā kosalesu addhānamaggappaṭipanno hoti āyasmatā nāgasamālena pacchāsamaṇena.	at one time the Blessed One was traveling on a road in the Kosalan country with the Venerable Nāgasamāla as his attendant.
Addasā kho āyasmā nāgasamālo antarāmagge dvidhāpathaṁ.	The Venerable Nāgasamāla saw a fork in the road.
Disvāna bhagavantaṁ etadavoca:	Having seen it, he said to the Blessed One:
“ayaṁ, bhante, bhagavā pantho;	"This is the path, sir, Blessed One;
iminā gacchāmā”ti.	let us go this way."
Evaṁ vutte, bhagavā āyasmantaṁ nāgasamālaṁ etadavoca:	When this was said, the Blessed One said to the Venerable Nāgasamāla:
“ayaṁ, nāgasamāla, pantho;	"This is the path, Nāgasamāla;
iminā gacchāmā”ti.	let us go this way."
Dutiyampi kho …pe…	A second time...
tatiyampi kho āyasmā nāgasamālo bhagavantaṁ etadavoca:	a third time the Venerable Nāgasamāla said to the Blessed One:
“ayaṁ, bhante, bhagavā pantho;	"This is the path, sir, Blessed One;
iminā gacchāmā”ti.	let us go this way."
Tatiyampi kho bhagavā āyasmantaṁ nāgasamālaṁ etadavoca:	A third time the Blessed One said to the Venerable Nāgasamāla:
“ayaṁ, nāgasamāla, pantho;	"This is the path, Nāgasamāla;
iminā gacchāmā”ti.	let us go this way."
Atha kho āyasmā nāgasamālo bhagavato pattacīvaraṁ tattheva chamāyaṁ nikkhipitvā pakkāmi:	Then the Venerable Nāgasamāla put down the Blessed One's bowl and robe right there on the ground and departed:
“idaṁ, bhante, bhagavato pattacīvaran”ti.	This, sir, is the Blessed One's bowl and robe.
Atha kho āyasmato nāgasamālassa tena panthena gacchantassa antarāmagge corā nikkhamitvā hatthehi ca pādehi ca ākoṭesuṁ pattañca bhindiṁsu saṅghāṭiñca vipphālesuṁ.	Then as the Venerable Nāgasamāla was going along that path, bandits came out in the middle of the road and struck him with hands and feet, broke his bowl, and tore his outer robe.
Atha kho āyasmā nāgasamālo bhinnena pattena vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then the Venerable Nāgasamāla, with his bowl broken and his outer robe torn, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinno kho āyasmā nāgasamālo bhagavantaṁ etadavoca:	Sitting to one side, the Venerable Nāgasamāla said to the Blessed One:
“idha mayhaṁ, bhante, tena panthena gacchantassa antarāmagge corā nikkhamitvā hatthehi ca pādehi ca ākoṭesuṁ, pattañca bhindiṁsu, saṅghāṭiñca vipphālesun”ti.	Here, sir, as I was going along that path, bandits came out in the middle of the road and struck me with hands and feet, broke my bowl, and tore my outer robe.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Saddhiṁ caramekato vasaṁ,	"Going together, dwelling as one,
Misso aññajanena vedagū;	The learned one mixed with others;
Vidvā pajahāti pāpakaṁ,	Knowing, he abandons what is evil,
Koñco khīrapakova ninnagan”ti.	Like a heron abandoning a muddy pool."
Sattamaṁ.	Seventh.

--- UD8.8: Visākhāsutta ---	--- UD8.8: Visākhāsutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.	at one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, Migāra's mother's mansion.
Tena kho pana samayena visākhāya migāramātuyā nattā kālaṅkatā hoti piyā manāpā.	Now at that time Visākhā, Migāra's mother, had a beloved and dear granddaughter who died.
Atha kho visākhā migāramātā allavatthā allakesā divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then Visākhā, Migāra's mother, with wet clothes and wet hair, approached the Blessed One in the middle of the day; having approached, she paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca:	Sitting to one side, the Blessed One said to Visākhā, Migāra's mother:
“Handa kuto nu tvaṁ, visākhe, āgacchasi allavatthā allakesā idhūpasaṅkantā divā divassā”ti?	How is it, Visākhā, that you come here with wet clothes and wet hair in the middle of the day?
“Nattā me, bhante, piyā manāpā kālaṅkatā.	"My beloved and dear granddaughter has died, sir.
Tenāhaṁ allavatthā allakesā idhūpasaṅkantā divā divassā”ti.	That is why I have come here with wet clothes and wet hair in the middle of the day."
“Iccheyyāsi tvaṁ, visākhe, yāvatikā sāvatthiyā manussā tāvatike putte ca nattāro cā”ti?	Would you like, Visākhā, to have as many sons and grandsons as there are people in Sāvatthī?
“Iccheyyāhaṁ, bhagavā, yāvatikā sāvatthiyā manussā tāvatike putte ca nattāro cā”ti.	I would like, Blessed One, to have as many sons and grandsons as there are people in Sāvatthī.
“Kīvabahukā pana, visākhe, sāvatthiyā manussā devasikaṁ kālaṁ karontī”ti?	But how many people in Sāvatthī die each day, Visākhā?
“Dasapi, bhante, sāvatthiyā manussā devasikaṁ kālaṁ karonti;	"Ten people in Sāvatthī die each day, sir;
navapi, bhante …	nine people in Sāvatthī die each day, sir...
aṭṭhapi, bhante …	eight people in Sāvatthī die each day, sir...
sattapi, bhante …	seven people in Sāvatthī die each day, sir...
chapi, bhante …	six people in Sāvatthī die each day, sir...
pañcapi, bhante …	five people in Sāvatthī die each day, sir...
cattāropi, bhante …	four people in Sāvatthī die each day, sir...
tīṇipi, bhante …	three people in Sāvatthī die each day, sir...
dvepi, bhante, sāvatthiyā manussā devasikaṁ kālaṁ karonti.	two people in Sāvatthī die each day, sir.
Ekopi, bhante, sāvatthiyā manusso devasikaṁ kālaṁ karoti.	One person in Sāvatthī dies each day, sir.
Avivittā, bhante, sāvatthi manussehi kālaṁ karontehī”ti.	Sāvatthī is never without people dying, sir."
“Taṁ kiṁ maññasi, visākhe, api nu tvaṁ kadāci karahaci anallavatthā vā bhaveyyāsi anallakesā vā”ti?	What do you think, Visākhā, would you ever be without wet clothes and wet hair?
“No hetaṁ, bhante.	"No indeed, sir.
Alaṁ me, bhante, tāva bahukehi puttehi ca nattārehi cā”ti.	Enough for me, sir, with so many sons and grandsons."
“Yesaṁ kho, visākhe, sataṁ piyāni, sataṁ tesaṁ dukkhāni;	"Those who have a hundred dear ones, Visākhā, have a hundred sufferings;
yesaṁ navuti piyāni, navuti tesaṁ dukkhāni;	those who have ninety dear ones have ninety sufferings;
yesaṁ asīti piyāni, asīti tesaṁ dukkhāni;	those who have eighty dear ones have eighty sufferings;
yesaṁ sattati piyāni, sattati tesaṁ dukkhāni;	those who have seventy dear ones have seventy sufferings;
yesaṁ saṭṭhi piyāni, saṭṭhi tesaṁ dukkhāni;	those who have sixty dear ones have sixty sufferings;
yesaṁ paññāsaṁ piyāni, paññāsaṁ tesaṁ dukkhāni;	those who have fifty dear ones have fifty sufferings;
yesaṁ cattārīsaṁ piyāni, cattārīsaṁ tesaṁ dukkhāni,	those who have forty dear ones have forty sufferings;
yesaṁ tiṁsaṁ piyāni, tiṁsaṁ tesaṁ dukkhāni;	those who have thirty dear ones have thirty sufferings;
yesaṁ vīsati piyāni, vīsati tesaṁ dukkhāni,	those who have twenty dear ones have twenty sufferings;
yesaṁ dasa piyāni, dasa tesaṁ dukkhāni;	those who have ten dear ones have ten sufferings;
yesaṁ nava piyāni, nava tesaṁ dukkhāni;	those who have nine dear ones have nine sufferings;
yesaṁ aṭṭha piyāni, aṭṭha tesaṁ dukkhāni;	those who have eight dear ones have eight sufferings;
yesaṁ satta piyāni, satta tesaṁ dukkhāni;	those who have seven dear ones have seven sufferings;
yesaṁ cha piyāni, cha tesaṁ dukkhāni;	those who have six dear ones have six sufferings;
yesaṁ pañca piyāni, pañca tesaṁ dukkhāni;	those who have five dear ones have five sufferings;
yesaṁ cattāri piyāni, cattāri tesaṁ dukkhāni;	those who have four dear ones have four sufferings;
yesaṁ tīṇi piyāni, tīṇi tesaṁ dukkhāni;	those who have three dear ones have three sufferings;
yesaṁ dve piyāni, dve tesaṁ dukkhāni;	those who have two dear ones have two sufferings;
yesaṁ ekaṁ piyaṁ, ekaṁ tesaṁ dukkhaṁ;	those who have one dear one have one suffering;
yesaṁ natthi piyaṁ, natthi tesaṁ dukkhaṁ, asokā te virajā anupāyāsāti vadāmī”ti.	those who have no dear ones have no suffering—they are without sorrow, stainless, free from lamentation, I say."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Ye keci sokā paridevitā vā,	"Whatever sorrows, lamentations,
Dukkhā va lokasmimanekarūpā;	And sufferings of various kinds in the world,
Piyaṁ paṭiccappabhavanti ete,	All these arise dependent on what is dear;
Piye asante na bhavanti ete.	When what is dear is absent, these do not arise.
Tasmā hi te sukhino vītasokā,	Therefore happy and sorrowless are those
Yesaṁ piyaṁ natthi kuhiñci loke;	For whom nothing in the world is dear;
Tasmā asokaṁ virajaṁ patthayāno,	Therefore, one seeking the sorrowless, the stainless,
Piyaṁ na kayirātha kuhiñci loke”ti.	Should not make anything dear anywhere in the world."
Aṭṭhamaṁ.	Eighth.

--- UD8.9: Paṭhamadabbasutta ---	--- UD8.9: Paṭhamadabbasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	at one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground.
Atha kho āyasmā dabbo mallaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then the Venerable Dabba Mallaputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinno kho āyasmā dabbo mallaputto bhagavantaṁ etadavoca:	Sitting to one side, the Venerable Dabba Mallaputta said to the Blessed One:
“parinibbānakālo me dāni, sugatā”ti.	Now is the time for my final Nibbāna, Well-Gone One.
“Yassadāni tvaṁ, dabba, kālaṁ maññasī”ti.	Do now, Dabba, what you think is the right time.
Atha kho āyasmā dabbo mallaputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbāyi.	Then the Venerable Dabba Mallaputta rose from his seat, paid homage to the Blessed One, circumambulated him, rose up into the air, sat cross-legged in the sky in midair, entered the fire element, emerged from it, and attained final Nibbāna.
Atha kho āyasmato dabbassa mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masi.	When the Venerable Dabba Mallaputta rose up into the air, sat cross-legged in the sky in midair, entered the fire element, emerged from it, and attained final Nibbāna, his body burned and blazed, but neither ashes nor soot appeared.
Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa ḍayhamānassa neva chārikā paññāyati na masi;	Just as when ghee or oil burns and blazes, neither ashes nor soot appear;
evamevaṁ āyasmato dabbassa mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masīti.	in the same way, when the Venerable Dabba Mallaputta rose up into the air, sat cross-legged in the sky in midair, entered the fire element, emerged from it, and attained final Nibbāna, his body burned and blazed, but neither ashes nor soot appeared.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Abhedi kāyo nirodhi saññā,	"The body broke up, perception ceased,
Vedanā sītibhaviṁsu sabbā;	All feelings became cool,
Vūpasamiṁsu saṅkhārā,	Formations were stilled,
Viññāṇaṁ atthamāgamā”ti.	Consciousness came to an end."
Navamaṁ.	Ninth.

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Ud 8.10 Dutiyadabba

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--- UD8.10: Dutiyadabbasutta ---	--- UD8.10: Dutiyadabbasutta ---
Evaṁ me sutaṁ—	Thus have I heard—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	at one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Tatra kho bhagavā bhikkhū āmantesi:	There the Blessed One addressed the bhikkhus:
“bhikkhavo”ti.	Bhikkhus.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	"Sir," those bhikkhus replied to the Blessed One.
Bhagavā etadavoca:	The Blessed One said this:
“Dabbassa, bhikkhave, mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masi.	"When Dabba Mallaputta rose up into the air, sat cross-legged in the sky in midair, entered the fire element, emerged from it, and attained final Nibbāna, his body burned and blazed, but neither ashes nor soot appeared.
Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa ḍayhamānassa neva chārikā paññāyati na masi;	Just as when ghee or oil burns and blazes, neither ashes nor soot appear;
evamevaṁ kho, bhikkhave, dabbassa mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masī”ti.	in the same way, bhikkhus, when Dabba Mallaputta rose up into the air, sat cross-legged in the sky in midair, entered the fire element, emerged from it, and attained final Nibbāna, his body burned and blazed, but neither ashes nor soot appeared."
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:	Then the Blessed One, knowing the meaning of this, on that occasion uttered this inspired utterance:
“Ayoghanahatasseva,	"Like an iron bar struck by a hammer,
jalato jātavedaso;	Burning, gradually subsiding,
Anupubbūpasantassa,	Its destination cannot be discerned.
yathā na ñāyate gati.	So for those perfectly liberated,
Evaṁ sammāvimuttānaṁ,	Who have crossed the flood of sensual bondage,
kāmabandhoghatārinaṁ;	No destination can be proclaimed
Paññāpetuṁ gati natthi,	For those who have attained unshakeable happiness."
pattānaṁ acalaṁ sukhan”ti.
Dasamaṁ.	Tenth.

Pāṭaligāmiyavaggo aṭṭhamo.	The Pāṭaligāma Chapter, the Eighth.
Tassuddānaṁ	Its summary:
Nibbānā caturo vuttā,	Four Nibbāna discourses are spoken,
cundo pāṭaligāmiyā;	Cunda, Pāṭaligāma;
Dvidhāpatho visākhā ca,	Fork in the road, Visākhā,
dabbena saha te dasāti.	And with Dabba, these are ten.
Udāne vaggānamuddānaṁ	Summary of chapters in the Udāna:
Vaggamidaṁ paṭhamaṁ varabodhi,	The first chapter is the excellent Bodhi,
Vaggamidaṁ dutiyaṁ mucalindo;	The second chapter is Mucalinda;
Nandakavaggavaro tatiyo tu,	The third is the excellent Nanda chapter,
Meghiyavaggavaro ca catuttho.	The fourth is the excellent Meghiya chapter.
Pañcamavaggavarantidha soṇo,	The fifth excellent chapter is Soṇa,
Chaṭṭhamavaggavaranti jaccandho;	The sixth excellent chapter is the Blind;
Sattamavaggavaranti ca cūḷo,	The seventh excellent chapter is the Small,
Pāṭaligāmiyamaṭṭhamavaggo.	The eighth chapter is Pāṭaligāma.
Asītimanūnakasuttavaraṁ,	Eighty discourses less one,
Vaggamidaṭṭhakaṁ suvibhattaṁ;	Well-divided into eight chapters;
Dassitaṁ cakkhumatā vimalena,	Shown by the one with eyes, the stainless one,
Addhā hi taṁ udānamitīdamāhu.	Indeed this is called the Udāna.
Udānapāḷi niṭṭhitā.	The Udāna is complete.